The triall of the protestant priuate spirit VVherein their doctrine, making the sayd spirit the sole ground & meanes of their beliefe, is confuted. By authority of Holy Scripture. Testimonies of auncient fathers. Euidence of reason, drawne from the grounds of faith. Absurdity of consequences following vpon it, against all faith, religion, and reason. The second part, which is doctrinall. Written by I.S. of the Society of Iesus.
         Sharpe, James, 1577?-1630.
      
       
         
           1630
        
      
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             The triall of the protestant priuate spirit VVherein their doctrine, making the sayd spirit the sole ground & meanes of their beliefe, is confuted. By authority of Holy Scripture. Testimonies of auncient fathers. Euidence of reason, drawne from the grounds of faith. Absurdity of consequences following vpon it, against all faith, religion, and reason. The second part, which is doctrinall. Written by I.S. of the Society of Iesus.
             Sharpe, James, 1577?-1630.
          
           [16], 392, [8] p.
           
             Printed by the English College Press] Permissu superiorum,
             [Saint-Omer :
             M.DC.XXX. [1630]
          
           
             I.S. = James Sharpe. Misattributed to John Spencer (1601-1671).
             The words "Authority of Holy .. and reason." are bracketed together on the title page.
             Identification of printer from STC.
             Includes index.
             Part 1 not published.
             Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
          
        
      
    
     
       
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           Protestantism -- Controversial literature -- Early works to 1800.
           Authority -- Religious aspects -- Early works to 1800.
        
      
    
     
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           THE
           TRIALL
           OF
           THE
           PROTESTANT
           PRIVATE
           SPIRIT
           .
           VVHEREIN
           Their
           Doctrine
           ,
           making
           the
           sayd
           Spirit
           the
           sole
           ground
           &
           meanes
           of
           their
           Beliefe
           ,
           is
           confuted
           .
           By
           
             
               Authority
               of
               Holy
               Scripture
               .
            
             
               Testimonies
               of
               auncient
               Fathers
               .
            
             
               Euidence
               of
               Reason
               ,
               drawne
               from
               the
               Grounds
               of
               Faith.
               
            
             
               Absurdity
               of
               consequences
               following
               vpon
               it
               ,
               against
               all
               Faith
               ,
               Religion
               ,
               and
               Reason
               .
            
          
        
         
           The
           Second
           Part
           ,
           which
           is
           Doctrinall
           .
        
         
           WRITTEN
           By
           I.
           S.
           of
           the
           Society
           of
           IESVS
           .
        
         
           
             Ezech.
             23.
             vers
             .
             3.
             
          
           
             Vae
             Prophetis
             insipientibus
             ,
             qui
             sequuntur
             Spiritum
             suum
             ,
             &
             nihil
             vident
             .
          
           
             Woe
             to
             the
             foolish
             Prophets
             ,
             who
             follow
             their
             owne
             Spirit
             ,
             and
             see
             nothing
             .
          
        
         
           Permissu
           Superiorum
           .
           M.DC.XXX
           .
        
      
       
         
         
           
             Tertullian
             .
             de
             praescript
             .
             cap.
             4.
             
          
           
             
               Qui
               lupi
               rapaces
               nisi
               sensus
               &
               Spiritus
               subdoli
               ,
               ad
               infestandum
               gregem
               intrinsecùs
               delitescentes
               ?
            
          
           
             Who
             are
             rauenous
             wolues
             ,
             but
             deceitfull
             Spirits
             and
             senses
             ,
             lying
             close
             to
             molest
             the
             flocke
             of
             Christ
             ?
          
        
         
           
             Caluin
             .
             in
             1.
             
             Ioan.
             41.
             
          
           
             
               Multi
               falsi
               doctores
               titulum
               Spiritus
               mentiuntur
               .
               Insurgunt
               multi
               fanatici
               qui
               se
               temerè
               iactant
               Spiritu
               Dei
               praeditos
               esse
               .
               Loquuntur
               priuato
               suo
               nomine
               ,
               prodeunt
               priuato
               suo
               nomine
               ,
               proferumt
               ex
               proprio
               sensu
               .
            
          
           
             Many
             false
             Doctours
             do
             feigne
             the
             title
             of
             the
             Spirit
             .
             Many
             mad
             men
             do
             rashly
             boast
             that
             they
             haue
             the
             spirit
             of
             God.
             They
             speake
             in
             their
             owne
             name
             ,
             they
             go
             out
             in
             their
             owne
             name
             ,
             and
             they
             vtter
             what
             they
             say
             in
             their
             owne
             name
             .
          
        
      
       
         
         
           TO
           THE
           CHRISTIAN
           READER
           .
        
         
           
             COVRTEOVS
             READER
             ,
          
        
         
           This
           second
           Part
           of
           the
           Protestant
           
             Priuate
             Spirit
          
           ,
           like
           a
           nevv-borne
           Infant
           ,
           is
           at
           length
           ,
           after
           long
           trauaile
           ,
           come
           to
           light
           .
           I
           may
           iustly
           terme
           it
           an
           Agrippa
           ,
           because
           it
           vvas
           hardly
           brought
           forth
           .
           It
           caused
           many
           great
           ,
           and
           long
           gripings
           in
           the
           Mothers
           vvombe
           ,
           in
           the
           Conception
           and
           
           Framing
           ,
           but
           passed
           difficulties
           ,
           both
           greater
           and
           longer
           ,
           in
           the
           Byrth
           &
           Printing
           (
           so
           hard
           it
           is
           for
           an
           Israelite
           among
           the
           Aegyptians
           to
           conceaue
           &
           beare
           such
           Infants
           .
           )
           It
           vvas
           in
           danger
           to
           haue
           byn
           stifled
           vnder
           Midvviues
           hands
           :
           one
           vvas
           long
           sought
           for
           ,
           hardly
           obteyned
           ,
           and
           farre
           fetched
           ;
           and
           yet
           as
           a
           stranger
           ,
           not
           so
           skillfull
           ,
           but
           that
           many
           errours
           are
           committed
           .
           If
           therefore
           it
           come
           to
           thy
           vievv
           maimed
           &
           imperfect
           ,
           blame
           not
           the
           Authour
           ,
           excuse
           the
           Printer
           .
        
         
           Thou
           vvilt
           meruaile
           hovv
           this
           second
           Part
           gets
           birth
           and
           breath
           ,
           and
           comes
           to
           light
           before
           the
           first
           .
           The
           reason
           is
           this
           :
           like
           to
           tvvo
           Tvvins
           they
           strugled
           in
           the
           birth
           ,
           and
           passing
           the
           hands
           of
           diuers
           Midvviues
           ,
           this
           fell
           to
           the
           lott
           of
           one
           more
           ready
           and
           skillfull
           ,
           and
           so
           got
           the
           precedence
           of
           Birth-right
           ;
           vvhich
           yet
           in
           part
           vvas
           its
           due
           ,
           as
           being
           first
           formed
           &
           composed
           ,
           and
           that
           before
           the
           other
           vvas
           
           intended
           .
           For
           supposing
           the
           Aduersary
           as
           common
           &
           knovvne
           ,
           to
           vvit
           the
           
             Priuate
             Spirit
          
           ,
           vvithout
           discussing
           the
           quarrell
           ,
           it
           assaulted
           him
           at
           the
           first
           ,
           and
           so
           aymed
           to
           vvound
           Heresy
           in
           the
           head
           .
        
         
           But
           vvherfore
           then
           is
           this
           called
           the
           second
           ,
           the
           other
           the
           first
           Part
           ?
           Because
           the
           matter
           or
           subiect
           so
           requires
           ,
           this
           being
           a
           Confutation
           of
           the
           
             Priuate
             Spirit
          
           ,
           the
           ground
           of
           all
           Protestancy
           ;
           the
           other
           a
           Proofe
           ,
           or
           declaration
           ,
           that
           the
           same
           Spirit
           is
           such
           a
           Ground
           to
           the
           Protestāts
           :
           vvhich
           at
           the
           first
           supposed
           ,
           vvas
           aftervvard
           thought
           fit
           to
           be
           at
           large
           proued
           ;
           that
           therby
           it
           may
           appeare
           ,
           that
           this
           
             Priuate
             Spirit
          
           is
           by
           the
           sayd
           Protestant
           Doctrine
           ,
           made
           not
           only
           a
           Ground
           ,
           but
           a
           sole
           and
           vvhole
           Ground
           of
           their
           Fayth
           and
           Religion
           ;
           yea
           that
           all
           other
           true
           Grounds
           are
           for
           that
           end
           by
           them
           neglected
           ,
           and
           reiected
           .
           Which
           proofe
           of
           being
           a
           Ground
           (
           the
           order
           of
           Doctrine
           so
           requiring
           )
           
           because
           it
           is
           precedent
           to
           the
           reproofe
           of
           the
           same
           ;
           there
           fore
           the
           other
           Part
           ,
           though
           later
           composed
           and
           diuulged
           ,
           claimes
           the
           title
           of
           the
           first
           &
           this
           ,
           of
           the
           second
           Part.
           
        
         
           In
           the
           meane
           time
           ,
           if
           this
           ,
           thus
           hardly
           brought
           forth
           ,
           and
           thus
           svvadled
           in
           the
           cloutes
           of
           many
           imperfections
           both
           of
           pen
           and
           print
           ,
           may
           giue
           thee
           Content
           ;
           &
           thy
           Content
           giue
           Vente
           ;
           and
           the
           Vente
           help
           on
           to
           the
           birth
           of
           the
           other
           ;
           my
           hope
           shal
           be
           ,
           that
           as
           this
           Part
           may
           satisfy
           thee
           in
           the
           disproofe
           of
           this
           supposed
           false
           Ground
           :
           so
           the
           other
           vvill
           more
           satisfy
           ,
           first
           in
           the
           proofe
           of
           the
           true
           Grounds
           assigned
           by
           Catholikes
           ;
           next
           in
           the
           contempt
           of
           the
           same
           Grounds
           vsed
           by
           Protestants
           ,
           and
           that
           for
           the
           establishing
           of
           their
           false
           Ground
           ,
           vvhich
           in
           the
           first
           Part
           is
           fully
           performed
           .
        
         
           Of
           vvhich
           if
           eyther
           the
           one
           ,
           or
           both
           may
           ground
           ,
           or
           cōfirme
           thee
           in
           the
           Truth
           
           &
           true
           Grounds
           of
           Truth
           ;
           this
           thy
           good
           shal
           be
           the
           fruite
           ,
           I
           desire
           ,
           of
           my
           paynes
           ;
           and
           my
           paynes
           shall
           thinke
           themselues
           ,
           at
           thy
           hands
           ,
           sufficiently
           requited
           ,
           by
           thy
           good
           prayers
           ,
           vvhich
           I
           desyre
           for
           my selfe
           ,
           and
           further
           endeauours
           ;
           all
           to
           the
           Honour
           of
           God
           ,
           and
           good
           of
           his
           holy
           Church
           .
        
      
       
         
         
         
           THE
           CONTENTS
           Of
           the
           Chapters
           ,
           Sections
           ,
           and
           Subdiuisions
           of
           this
           second
           Part
           of
           the
           Priuate
           Spirit
           ,
           as
           it
           is
           Doctrinall
           ,
           and
           confuted
           .
        
         
           
             CHAP.
             I.
             
          
           
             CERTAINE
             Considerations
             of
             the
             Meanes
             of
             Fayth
             ,
             necessary
             for
             the
             vnderstanding
             of
             this
             Protestant
             Priuate
             Spirit
             .
          
           
             
               Sect.
               1.
            
             
             Of
             six
             meanes
             ,
             and
             helps
             to
             attaine
             Fayth
             .
          
           
             
               Sect.
               2.
            
             
             Of
             the
             order
             and
             necessity
             of
             these
             meanes
             .
          
           
             
               Sect.
               3.
            
             
             How
             the
             Protestants
             want
             all
             these
             6.
             meanes
             of
             faith
             .
          
           
             
               Sect.
               4.
            
             
             How
             the
             Catholikes
             and
             Protestants
             differ
             in
             these
             six
             meanes
             ;
             and
             how
             the
             Protestants
             make
             their
             Priuate
             Spirit
             the
             only
             meanes
             for
             all
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             THE
             Priuate
             spirits
             interpretation
             of
             Scripture
             ,
             deciding
             of
             Controuersies
             ,
             and
             iudging
             of
             Fayth
             ,
             confuted
             by
             holy
             Scripture
             .
          
           
             
               Sect.
               1.
            
             
             Out
             of
             the
             1.
             
             S.
             Iohn
             4.1
             .
             S.
             Paul.
             1.
             
             Tim.
             4.11
             .
             Act.
             
               20.30
               .
               2.
            
             
             Pet.
             2.
             describing
             this
             Spirit
             .
          
           
             
               Sect.
               2.
            
             
             Out
             of
             2.
             
             Pet
             1.20
             .
             making
             the
             same
             spirit
             authour
             ,
             and
             interpreter
             of
             Scripture
             .
          
           
             
             
               Sect.
               3.
            
             
             Out
             of
             1.
             
             Cor.
             12.8
             .
             prouing
             the
             interpretation
             of
             Scripture
             to
             be
             a
             gift
             gratis
             giuē
             ,
             not
             cōmon
             to
             al
             faithfull
             .
          
           
             
               Sect.
               4.
            
             
             Out
             of
             Ezech.
             13.
             describing
             in
             false
             Prophets
             this
             Priuate
             Spirit
             ,
             with
             the
             effects
             and
             punishment
             of
             it
             .
          
           
             
               Sect.
               5.
            
             
             Out
             of
             Iob
             32.
             declaring
             in
             Eliu
             his
             friends
             spirit
             ,
             the
             manner
             of
             proceeding
             of
             this
             Priuate
             spirit
             .
          
           
             
               Sect.
               6.
            
             
             Out
             of
             Tit.
             3.10
             .
             shewing
             the
             Spirit
             of
             an
             Hereticke
             .
          
           
             
               Sect.
               7.
            
             
             Out
             of
             diuers
             places
             of
             Scripture
             condemning
             the
             relying
             vpon
             our
             owne
             iudgment
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             THE
             Priuate
             Spirits
             interpreting
             of
             holy
             Scripture
             ,
             and
             iudging
             of
             Mysteries
             of
             Faith
             ,
             and
             Controuersies
             ,
             confuted
             by
             the
             testimony
             of
             auncient
             Fathers
             .
          
        
         
           
             CHAP.
             IV.
             
          
           
             THE
             Priuate
             Spirits
             interpreting
             of
             Scripture
             ,
             and
             iudging
             of
             Controuersies
             ,
             confuted
             by
             reasons
             drawn
             from
             the
             difficulty
             of
             
               discerning
               of
               Spirits
            
             .
          
           
             
               Sect.
               1.
            
             
             Of
             the
             diuersity
             of
             Spirits
             .
          
           
             
               Sect.
               2.
            
             
             Of
             the
             difficulty
             to
             discerne
             these
             Spirits
             .
          
           
             
               Sect.
               3.
            
             
             Of
             the
             difficulty
             and
             vncertainty
             of
             the
             rules
             of
             discerning
             spirits
             .
          
           
             
               Sect.
               4.
            
             
             Of
             the
             subtilty
             of
             Sathan
             ,
             in
             deceiuing
             by
             the
             similitude
             of
             spirits
             .
          
           
             
               Sect.
               5.
            
             
             The
             difficulty
             to
             discerne
             spirits
             ,
             proued
             by
             Scripture
             .
          
        
         
           
           
             CHAP.
             V.
             
          
           
             THE
             Priuate
             Spirits
             authority
             to
             interprete
             Scripture
             ,
             and
             iudge
             of
             Controuersies
             ,
             confuted
             by
             the
             true
             infallible
             authority
             ,
             and
             meanes
             of
             interpreting
             scripture
             .
          
           
             
               Sect.
               1.
            
             
             What
             interpretation
             ,
             authority
             ,
             and
             meanes
             are
             necessary
             ,
             and
             infallible
             for
             the
             sense
             of
             Scripture
             .
             
               
                 
                   Subd
                   .
                   1.
                
                 
                 What
                 interpretation
                 of
                 scripture
                 is
                 necessary
                 .
              
               
                 2.
                 
                 Who
                 haue
                 authority
                 to
                 make
                 this
                 interpretation
                 .
              
               
                 3.
                 
                 What
                 meanes
                 are
                 to
                 be
                 vsed
                 by
                 these
                 interpreters
                 ,
                 to
                 make
                 this
                 interpretation
                 :
                 and
                 of
                 4.
                 rules
                 of
                 infallible
                 interpreting
                 of
                 Scripture
                 .
              
            
          
           
             
               Sect.
               2.
            
             
             That
             the
             priuate
             Spirit
             cannot
             haue
             this
             infallible
             authority
             ,
             and
             be
             this
             infallible
             meanes
             ,
             is
             proued
             .
             
               
                 
                   Subd
                   .
                   1.
                
                 
                 By
                 reasons
                 drawne
                 from
                 the
                 nature
                 of
                 the
                 Holy
                 Scripture
                 ,
                 which
                 is
                 to
                 be
                 expounded
                 .
              
               
                 2.
                 
                 By
                 reasons
                 drawne
                 from
                 the
                 priuate
                 spirit
                 ,
                 which
                 should
                 expound
                 it
                 .
              
            
          
        
         
           
             CHAP.
             VI.
             
          
           
             THE
             Priuate
             Spirits
             authority
             to
             iudge
             of
             Controuersies
             of
             fayth
             ,
             confuted
             by
             reasons
             drawne
             from
             the
             nature
             of
             a
             Iudge
             of
             Fayth
             .
          
           
             
               Sect.
               1.
            
             
             The
             properties
             of
             a
             Iudge
             of
             Fayth
             .
          
           
             
               Sect.
               2.
            
             
             The
             whole
             body
             of
             the
             Church
             cannot
             be
             this
             Iudge
             .
          
           
             
               Sect.
               3.
            
             
             Secular
             Princes
             cannot
             be
             this
             Iudge
             .
          
           
             
               Sect.
               4.
            
             
             Lay-people
             cannot
             be
             this
             Iudge
             .
          
           
             
               Sect.
               5.
            
             
             The
             Scripture
             cannot
             be
             this
             Iudge
             .
          
           
             
               Sect.
               6.
            
             
             Bishops
             ,
             and
             Prelates
             of
             the
             true
             Church
             ,
             are
             this
             Iudge
             .
          
           
             
             
               Sect.
               7.
            
             
             The
             priuate
             spirit
             cannot
             be
             this
             Iudge
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             THE
             priuate
             spirits
             authority
             to
             iudge
             of
             Controuersies
             of
             faith
             ,
             confuted
             by
             reasons
             drawne
             from
             the
             nature
             and
             certainty
             of
             Fayth
             .
          
           
             
               Sect.
               1.
            
             
             The
             properties
             of
             Fayth
             ,
             with
             the
             priuate
             spirits
             māner
             of
             proceeding
             .
          
           
             
               Sect.
               2.
            
             
             The
             priuate
             Spirit
             cannot
             be
             a
             meanes
             of
             Vnity
             in
             fayth
             .
          
           
             
               Sect.
               3.
            
             
             Nor
             a
             meanes
             of
             the
             certainty
             of
             Fayth
             .
          
           
             
               Sect.
               4.
            
             
             Nor
             a
             meanes
             of
             the
             integrity
             and
             perfection
             of
             faith
             .
          
           
             
               Sect.
               5.
            
             
             Nor
             a
             meanes
             of
             fayth
             ,
             which
             is
             got
             by
             hearing
             .
          
           
             
               Sect.
               6.
            
             
             Nor
             a
             meanes
             of
             Fayth
             which
             requires
             credible
             testimonies
             .
          
           
             
               Sect.
               7.
            
             
             Nor
             a
             meanes
             of
             Fayth
             which
             obligeth
             all
             to
             belieue
             ,
             &
             accept
             of
             it
             .
          
        
         
           
             CHAP.
             VIII
             .
          
           
             THE
             priuate
             spirits
             authority
             to
             iudge
             of
             Fayth
             ,
             confuted
             by
             circular
             absurdities
             following
             vpō
             it
             ,
             against
             Fayth
             .
          
           
             
               Sect.
               1.
            
             
             Of
             the
             nature
             of
             a
             Circle
             ,
             &
             the
             difference
             of
             Circles
             .
          
           
             
               Sect.
               2.
            
             
             The
             Catholikes
             cleared
             from
             the
             obiected
             Circle
             agaynst
             their
             doctrine
             .
          
           
             
               Sect.
               3.
            
             
             The
             Protestants
             diuers
             manners
             of
             Circles
             .
             
               
                 
                   Subd
                   .
                   1.
                
                 
                 Their
                 Circle
                 betweene
                 the
                 scripture
                 ,
                 &
                 the
                 spirit
                 .
              
               
                 2.
                 
                 Between
                 the
                 spirit
                 ,
                 and
                 Fayth
                 .
              
               
                 3.
                 
                 Between
                 election
                 ,
                 &
                 vnderstanding
                 of
                 scripture
                 .
              
               
                 4.
                 
                 Between
                 the
                 Spirit
                 of
                 euery
                 priuate
                 man
                 ,
                 &
                 of
                 a
                 generall
                 Councell
                 .
              
            
          
        
         
           
           
             CHAP.
             IX
             .
          
           
             THE
             priuate
             Spirits
             Authority
             to
             iudge
             of
             Controuersies
             of
             Fayth
             ,
             confuted
             by
             doctrinall
             absurdities
             following
             vpon
             it
             ,
             against
             Fayth
             .
          
           
             
               Sect.
               1.
            
             
             Idolatry
             and
             heresy
             compared
             :
             and
             of
             4.
             heads
             ,
             and
             origens
             of
             all
             late
             Heresies
             ,
             proceeding
             of
             the
             priuate
             Spirit
             .
          
           
             
               Sect.
               2.
            
             
             Of
             absurdities
             which
             follow
             vpon
             the
             1.
             head
             ,
             Of
             contempt
             of
             all
             Church-authority
             ,
             and
             relying
             vpon
             the
             priuate
             Spirit
             .
          
           
             
               Sect.
               3.
            
             
             Of
             absurdities
             which
             follow
             vpon
             the
             2.
             head
             ,
             Of
             sole
             Fayth
             .
             
               
                 
                   Subdiu
                   .
                   1.
                
                 
                 Agaynst
                 man
                 ,
                 making
                 him
                 as
                 iust
                 ,
                 and
                 more
                 certaine
                 of
                 saluation
                 ,
                 then
                 Christ.
                 
              
               
                 2.
                 
                 Agaynst
                 Fayth
                 ,
                 making
                 it
                 false
                 ,
                 contradictory
                 ,
                 sinnefull
                 ,
                 rash
                 ,
                 presumptuous
                 ,
                 and
                 preiudicious
                 to
                 charity
                 &c.
                 
              
               
                 3.
                 
                 Against
                 Christ
                 ,
                 to
                 whome
                 it
                 is
                 iniurious
                 ,
                 as
                 a
                 Redeemer
                 ,
                 Phisitian
                 ,
                 Lawgiuer
                 ,
                 Iudge
                 ,
                 Priest
                 :
                 and
                 makes
                 him
                 ignorant
                 ,
                 sinnefull
                 ,
                 &
                 damned
                 for
                 the
                 tyme.
                 
              
            
          
           
             
               Sect.
               4.
            
             
             Of
             absurdities
             which
             follow
             vpon
             the
             3.
             head
             ,
             that
             is
             ,
             Of
             Concupiscence
             being
             originall
             sinne
             .
             
               
                 
                   Subdiu
                   .
                   1.
                
                 
                 Eight
                 diuers
                 absurdities
                 which
                 follow
                 vpon
                 it
                 .
              
               
                 2.
                 
                 The
                 difference
                 between
                 a
                 iust
                 Catholicke
                 ,
                 and
                 Protestant
                 .
              
            
          
           
             
               Sect.
               5.
            
             
             Of
             absurdities
             which
             follow
             vpon
             the
             4.
             head
             ,
             that
             is
             ,
             Of
             absolute
             predestination
             to
             damnation
             .
             
               
                 
                   Subdiu
                   .
                   1.
                
                 
                 Absurdities
                 against
                 man
                 ,
                 leading
                 to
                 carelesnesse
                 ,
                 despayre
                 of
                 saluation
                 ,
                 and
                 inability
                 to
                 be
                 saued
                 .
              
               
                 
                 2.
                 
                 Absurdities
                 against
                 God
                 ,
                 making
                 him
                 the
                 Authour
                 of
                 sinne
                 .
              
               
                 3.
                 
                 A
                 Sinner
                 .
              
               
                 4.
                 
                 The
                 only
                 Sinner
                 .
              
               
                 5.
                 
                 A
                 Lyer
                 ,
                 and
                 dissembler
                 .
              
               
                 6.
                 
                 A
                 Tyrant
                 most
                 cruell
                 .
              
               
                 7.
                 
                 A
                 Deuill
                 .
              
               
                 8.
                 
                 Obseruations
                 vpon
                 the
                 former
                 doctrine
                 .
              
            
          
           
             
               Sect.
               6.
            
             
             Of
             absurdities
             which
             follow
             against
             Fayth
             ,
             and
             the
             Creed
             .
             
               
                 
                   Subdiu
                   .
                   1.
                
                 
                 In
                 generall
                 ,
                 destroying
                 all
                 Fayth
                 .
              
               
                 2.
                 
                 In
                 particular
                 ,
                 against
                 all
                 the
                 12.
                 articles
                 of
                 the
                 Creed
                 .
              
            
          
           
             
               Sect.
               7.
            
             
             Of
             absurdities
             agaynst
             Prayer
             ,
             and
             the
             
               Pater
               Noster
            
             .
             
               
                 
                   Subdiu
                   .
                   1.
                
                 
                 In
                 generall
                 ,
                 making
                 all
                 prayer
                 needlesse
                 ,
                 or
                 hopelesse
                 .
              
               
                 2.
                 
                 In
                 particular
                 ,
                 opposing
                 all
                 the
                 7.
                 petitions
                 of
                 the
                 
                   Pater
                   Noster
                
                 .
              
            
          
           
             
               Sect.
               8.
            
             
             Of
             absurdities
             against
             the
             obseruation
             of
             all
             lawes
             ,
             and
             chiefly
             the
             Ten
             Commaundements
             .
             
               
                 
                   Subdiu
                   .
                   1
                
                 In
                 generall
                 ,
                 how
                 all
                 lawes
                 are
                 made
                 impossible
                 ,
                 and
                 not
                 obliging
                 .
              
               
                 2.
                 
                 In
                 particular
                 ,
                 how
                 many
                 wayes
                 the
                 Protestant
                 dostrine
                 encourageth
                 to
                 the
                 breach
                 of
                 all
                 lawes
                 ,
                 and
                 to
                 all
                 lewdenesse
                 of
                 life
                 .
              
               
                 3.
                 
                 To
                 what
                 vices
                 in
                 particular
                 the
                 same
                 leads
                 ,
                 chiefly
                 to
                 Slouth
                 ,
                 Lust
                 ,
                 Cruelty
                 ,
                 and
                 Pride
                 .
              
               
                 4.
                 
                 Bad
                 life
                 .
                 1.
                 
                 In
                 the
                 common
                 people
                 .
                 2.
                 
                 In
                 the
                 Ministers
                 .
                 3.
                 
                 In
                 the
                 first
                 reformers
                 of
                 protestāt
                 Religiō
                 ,
                 confessed
                 to
                 be
                 an
                 effect
                 of
                 this
                 doctrine
                 .
              
            
          
           
             
               Sect.
               9.
            
             
             The
             conclusion
             ,
             comparing
             the
             priuate
             spirits
             doctrine
             
             with
             the
             Catholike
             Churches
             doctrine
             ;
             whether
             leads
             to
             the
             greater
             honour
             of
             God.
             
          
        
         
           
             CHAP.
             X.
             
          
           
             THE
             Protestants
             Obiections
             and
             proofes
             ,
             taken
             out
             of
             Scripture
             ,
             for
             the
             defence
             of
             their
             priuate
             Spirits
             authority
             to
             interprete
             Scripture
             ,
             and
             iudge
             of
             Controuersie
             ,
             are
             proposed
             ,
             and
             answered
             .
          
           
             
               Sect.
               1.
            
             
             Of
             certaine
             obseruations
             profitable
             for
             the
             solution
             of
             obiections
             .
          
           
             
               Sect.
               2.
            
             
             The
             obiections
             for
             the
             priuate
             Spirits
             authority
             ,
             answered
             .
          
           
             
               Sect.
               3.
            
             
             More
             obiections
             proposed
             ,
             and
             answered
             .
          
        
      
    
     
       
         
         
         
           CERTAINE
           CONSIDERATIONS
           OF
           SIX
           MEANES
           NECESSARY
           TO
           ATTAINE
           FAITH
           ,
           All
           wanting
           in
           the
           Protestants
           ,
           and
           suppressed
           by
           their
           doctrine
           of
           the
           Priuate
           Spirit
           .
           CHAP.
           I.
           
        
         
           
             Of
             these
             six
             meanes
             ,
             which
             they
             be
             .
             SECT
             .
             1.
             
          
           
             THOVGH
             ,
             according
             to
             S.
             Hierome
             ,
             
             
               Haereses
               ad
               originem
               reuocare
               ,
               refut
               are
               est
               :
               To
               reduce
               heresies
               to
               their
               origen
               ,
               is
               to
               refute
               them
               ,
            
             that
             is
             ,
             to
             shew
             not
             only
             the
             tyme
             when
             they
             did
             begin
             ,
             but
             also
             the
             head
             ,
             or
             foūtaine
             from
             whence
             they
             did
             spring
             ,
             is
             a
             sufficient
             proofe
             ,
             both
             of
             their
             nouelty
             and
             falsity
             ;
             &
             so
             to
             haue
             shewed
             the
             
               Priuate
               Spirit
            
             to
             haue
             beene
             the
             origen
             ,
             &
             Mother
             which
             hath
             begot
             all
             late
             heresyes
             ,
             
             which
             as
             a
             brood
             of
             such
             a
             Damme
             ,
             haue
             descended
             from
             her
             (
             which
             in
             the
             first
             Part
             is
             fully
             performed
             )
             is
             a
             sufficient
             proofe
             that
             the
             same
             heresyes
             are
             degenerate
             from
             all
             diuine
             Verity
             ,
             and
             are
             as
             so
             many
             poisoned
             streames
             descended
             from
             an
             infected
             fountaine
             .
             And
             though
             all
             Sect-maisters
             ,
             who
             disclaime
             &
             delude
             the
             vsual
             receaued
             grounds
             of
             Christian
             religiō
             ,
             such
             as
             are
             ,
             Scripture
             ,
             Tradition
             ,
             Church
             ,
             Councels
             ,
             Sea
             Apostolike
             ,
             and
             Fathers
             ,
             and
             appeale
             euery
             man
             to
             his
             owne
             
               Priuate
               Spirit
            
             ,
             do
             make
             this
             their
             Spirit
             the
             origē
             of
             their
             fayth
             (
             which
             also
             in
             the
             former
             part
             is
             ,
             I
             hope
             sufficiently
             and
             copiously
             conuinced
             ,
             that
             the
             chiefe
             and
             prime
             Protestants
             before
             cited
             ,
             haue
             done
             )
             might
             suffice
             to
             conuince
             their
             doctrine
             of
             falsity
             ,
             for
             that
             it
             is
             descended
             frō
             a
             Mother
             of
             such
             impiety
             :
             Though
             (
             I
             say
             )
             this
             ,
             that
             hath
             beene
             thus
             proued
             ,
             might
             be
             a
             sufficient
             motiue
             to
             breed
             a
             dislike
             of
             this
             
               Priuate
               Spirit
            
             ,
             and
             of
             the
             doctrine
             springing
             from
             it
             ;
             yet
             because
             ,
             that
             out
             of
             it
             all
             sorts
             and
             sects
             of
             heresyes
             ,
             especially
             lately
             engendred
             ,
             haue
             issued
             as
             so
             many
             vipers
             out
             of
             a
             dunghill
             :
             and
             because
             the
             confutation
             of
             it
             is
             the
             confutation
             of
             all
             heresies
             in
             their
             origen
             ,
             and
             as
             it
             were
             a
             brusing
             of
             all
             late
             nouell
             opinions
             in
             the
             head
             ,
             or
             a
             strangling
             of
             them
             togeather
             wiih
             their
             Mother
             in
             her
             wombe
             ,
             (
             for
             to
             proue
             the
             fountaine
             to
             be
             poisoned
             ,
             is
             to
             proue
             the
             streame
             to
             be
             infected
             ,
             and
             to
             conuince
             the
             Mother
             of
             adultery
             ,
             is
             to
             proue
             the
             child
             liable
             to
             basta●dy
             ;
             )
             it
             is
             a
             worke
             profitable
             ,
             and
             (
             I
             hope
             )
             worth
             the
             labour
             to
             descend
             into
             a
             particuler
             confutation
             of
             this
             
               Priuate
               Spirit
            
             ,
             and
             by
             speciall
             and
             seuerall
             kindes
             of
             arguments
             (
             such
             as
             are
             the
             authority
             of
             holy
             Scripture
             ,
             the
             testimonies
             of
             auncient
             Fathers
             ,
             the
             principles
             of
             holy
             Fayth
             ,
             the
             euidency
             of
             solid
             reason
             ,
             &
             the
             absurdities
             both
             doctrinall
             and
             practicall
             that
             ensue
             vpon
             it
             ,
             and
             the
             fruits
             and
             effects
             which
             haue
             beene
             produced
             by
             it
             )
             to
             lay
             open
             the
             deformity
             ,
             falsity
             ,
             and
             impiety
             of
             this
             
               Priuate
               spirit
            
             ,
             and
             to
             shew
             the
             inconueniences
             ,
             absurdities
             ,
             and
             blasphemies
             which
             ensue
             vpon
             the
             making
             it
             the
             whole
             ground
             of
             Fayth
             ,
             the
             sole
             interpreter
             of
             Scripture
             ,
             and
             the
             only
             iudge
             of
             all
             controuersies
             of
             Faith
             &
             Religion
             ,
             which
             (
             as
             is
             before
             in
             the
             former
             part
             shewed
             )
             all
             Protestants
             haue
             
             done
             ,
             and
             yet
             do
             .
          
           
             For
             the
             better
             performance
             of
             which
             vndertaken
             taske
             ,
             and
             the
             more
             ,
             both
             orderly
             to
             proceed
             ,
             and
             more
             clearely
             to
             vnderstand
             the
             same
             ,
             as
             in
             the
             former
             part
             we
             proued
             six
             groundes
             of
             Christian
             and
             Catholike
             fayth
             ,
             vpon
             which
             it
             is
             built
             ;
             and
             shewed
             ,
             that
             as
             the
             Catholikes
             do
             imbrace
             them
             all
             ,
             the
             Protestants
             do
             reiect
             and
             delude
             them
             all
             :
             so
             it
             will
             not
             be
             amisse
             in
             this
             part
             ,
             first
             (
             before
             we
             enter
             the
             particuler
             confutation
             )
             to
             propose
             to
             the
             iudicious
             Readers
             consideratiō
             ,
             also
             six
             helps
             or
             meanes
             ,
             
             by
             which
             ordinarily
             God
             vseth
             to
             worke
             true
             &
             Catholicke
             fayth
             ,
             in
             the
             hart
             of
             euery
             true
             beleeuer
             ;
             and
             to
             shew
             that
             ,
             as
             they
             are
             all
             ,
             and
             euery
             one
             of
             them
             concurring
             to
             the
             true
             fayth
             of
             euery
             Catholik
             ,
             so
             they
             are
             all
             wanting
             to
             all
             sortes
             of
             Protestants
             ,
             and
             to
             their
             faith
             and
             religion
             ,
             whereby
             both
             Catholikes
             &
             Protestants
             may
             discerne
             ,
             as
             well
             by
             what
             kind
             of
             causes
             and
             meanes
             true
             Fayth
             is
             produced
             ,
             as
             vpon
             how
             solid
             a
             groūd
             and
             foundation
             the
             same
             is
             builded
             ;
             and
             so
             al
             may
             the
             better
             be
             enabled
             to
             iudge
             whether
             of
             the
             two
             Religions
             ,
             that
             is
             ,
             Catholike
             or
             Protestant
             ,
             be
             not
             only
             more
             solidly
             groūded
             ,
             but
             also
             more
             diuinely
             produced
             .
          
           
             For
             which
             we
             may
             note
             ,
             that
             as
             these
             six
             Meanes
             or
             helpes
             are
             necessary
             to
             Fayth
             ,
             so
             three
             of
             them
             are
             necessary
             in
             respect
             of
             the
             Obiect
             belieued
             ,
             and
             three
             in
             respect
             of
             the
             Subiect
             belieuing
             .
             In
             respect
             of
             the
             Obiect
             ,
             
             the
             first
             is
             the
             
               Materiall
               obiect
            
             ,
             or
             articles
             to
             be
             belieued
             ,
             which
             as
             they
             are
             supernatural
             ,
             and
             aboue
             the
             capacity
             of
             our
             vnderstanding
             ,
             so
             are
             they
             to
             reason
             not
             euident
             and
             cleare
             ,
             but
             obscure
             ,
             both
             in
             their
             verity
             that
             they
             are
             true
             ,
             and
             in
             their
             reuelation
             ,
             that
             they
             are
             reuealed
             by
             God
             ,
             and
             therefore
             are
             by
             fayth
             ,
             for
             the
             authority
             of
             God
             affirming
             ,
             belieued
             .
             And
             these
             are
             the
             B.
             Trinity
             ,
             the
             Incarnation
             ,
             Resurrection
             ,
             Transubstantiation
             ,
             Iustification
             ,
             Glorification
             ,
             and
             the
             rest
             which
             we
             belieue
             .
          
           
             The
             second
             meane
             is
             the
             
               Formall
               Obiect
            
             ,
             
             or
             motiue
             why
             we
             belieue
             ,
             which
             is
             the
             prime
             verity
             ,
             reuelation
             ,
             or
             testimony
             of
             God
             ,
             who
             ,
             as
             he
             hath
             reuealed
             all
             mysteries
             that
             we
             are
             to
             belieue
             ,
             and
             as
             we
             are
             to
             belieue
             them
             ,
             because
             
             God
             hath
             reuealed
             them
             ;
             so
             did
             he
             at
             the
             first
             reueale
             them
             all
             to
             the
             Prophets
             ,
             and
             Apostles
             ,
             from
             whome
             we
             are
             to
             receaue
             by
             Scripture
             ,
             or
             Tradition
             all
             reuelations
             of
             all
             mysteries
             of
             Fayth
             ,
             whatsoeuer
             are
             by
             any
             ,
             till
             the
             worlds
             end
             ,
             belieued
             ,
             without
             expectance
             of
             new
             reuelations
             ,
             by
             any
             new
             spirit
             ;
             for
             so
             did
             Christ
             himselfe
             make
             knowne
             to
             the
             Apostles
             ,
             (a)
             
               All
               which
               he
               heard
               of
               his
               Father
               &c.
               
            
             And
             therupon
             the
             Apostles
             (b)
             
               are
               cōmanded
               to
               preach
               the
               Ghospell
               to
               all
               creaturs
               .
            
             And
             all
             faithfull
             are
             sayd
             (c)
             
               to
               be
               built
               vpon
               the
               foundation
               of
               the
               Prophets
               and
               Apostles
               ,
            
             that
             is
             ,
             vpon
             the
             reuelations
             made
             by
             Christ
             vnto
             them
             ,
             and
             by
             them
             deliuered
             by
             (d)
             
               Scripture
               ,
               or
               tradition
            
             to
             vs.
             
          
           
             The
             third
             Meane
             is
             the
             
               Proponent
               cause
            
             ,
             or
             condition
             necessarily
             required
             to
             our
             beliefe
             ,
             which
             ,
             as
             an
             infallible
             rule
             and
             iudge
             ,
             
             is
             immediatly
             to
             propose
             to
             vs
             the
             verity
             ,
             &
             certainty
             ,
             both
             of
             the
             articles
             reuealed
             ,
             and
             of
             the
             reuelation
             of
             them
             ;
             for
             as
             the
             articles
             are
             aboue
             our
             capacity
             ,
             and
             the
             reuelation
             may
             to
             vs
             be
             doubtfull
             ,
             and
             both
             are
             obscure
             ;
             and
             as
             the
             Scripture
             ,
             and
             Tradition
             are
             not
             only
             hard
             &
             obscure
             ,
             but
             also
             mute
             ,
             and
             vnable
             either
             to
             explicate
             themselues
             ,
             or
             expresse
             to
             vs
             the
             resolution
             of
             al
             doubts
             which
             may
             arise
             :
             therefore
             some
             Iudge
             ,
             or
             Proponent
             cause
             in
             respect
             of
             vs
             ,
             is
             necessary
             ,
             which
             must
             be
             not
             only
             infallible
             ,
             and
             vniuersall
             in
             it selfe
             ,
             and
             able
             without
             errour
             to
             satisfy
             all
             doubts
             ,
             but
             also
             knowne
             and
             visible
             vnto
             vs
             ,
             that
             by
             it
             we
             may
             know
             the
             verity
             of
             all
             ,
             both
             articles
             ,
             and
             reuelation
             ,
             as
             also
             Scripture
             ,
             &
             Tradition
             :
             which
             proponent
             cause
             except
             God
             had
             prouided
             and
             left
             vs
             ,
             he
             had
             left
             vs
             destitute
             of
             a
             necessary
             meanes
             to
             fayth
             ,
             which
             is
             to
             deliuer
             and
             declare
             to
             vs
             what
             God
             hath
             reuealed
             ,
             and
             so
             had
             not
             prouided
             vs
             sufficient
             helps
             to
             attaine
             to
             the
             certainty
             of
             beliefe
             :
             And
             this
             is
             the
             authority
             of
             the
             Church
             of
             God
             ,
             
             or
             the
             Spouse
             of
             Christ
             ,
             as
             afterwards
             shall
             be
             proued
             .
             And
             thus
             ,
             are
             necessary
             in
             respect
             of
             the
             obiect
             ,
             1.
             the
             
               Materiall
               obiect
            
             ,
             what
             we
             belieue
             .
             2.
             the
             
               Formal
               obiect
            
             ,
             why
             we
             belieue
             ,
             3.
             the
             
               Proponent
               cause
            
             ,
             to
             assure
             vs
             of
             the
             verity
             both
             of
             what
             ,
             &
             why
             we
             belieue
             .
          
           
             In
             respect
             of
             the
             subiect
             ,
             who
             belieues
             ,
             are
             also
             necessary
             other
             three
             helpes
             :
             First
             ,
             a
             
               Speculatiue
               iudgement
            
             of
             the
             
             Vnderstanding
             ,
             grounded
             vpon
             credible
             Testimonyes
             and
             probable
             reasons
             of
             perswasions
             ,
             which
             doe
             make
             appeare
             euident
             to
             mans
             natural
             iudgmēt
             ,
             that
             this
             faith
             is
             credible
             ,
             and
             worthy
             of
             beliefe
             ,
             and
             prudently
             may
             be
             accepted
             as
             more
             credible
             ,
             &
             more
             worthy
             of
             beliefe
             ,
             then
             any
             other
             of
             Pagans
             ,
             Iewes
             ,
             or
             Heretikes
             whatsoeuer
             ,
             though
             it
             be
             not
             as
             yet
             for
             these
             reasons
             belieued
             as
             true
             .
             These
             euident
             testimonyes
             of
             credibility
             (
             which
             according
             to
             diuers
             dispositions
             ,
             doe
             diuersly
             moue
             ,
             and
             perswade
             some
             of
             them
             one
             person
             ,
             and
             some
             another
             ,
             and
             which
             are
             only
             humane
             not
             diuine
             ,
             and
             leaue
             as
             yet
             an
             impression
             only
             of
             euident
             credibility
             ,
             not
             of
             diuine
             verity
             )
             as
             they
             are
             in
             Scripture
             required
             ,
             (e)
             
               Thy
               testimonies
               are
               made
               credible
               exceedingly
            
             ;
             so
             are
             they
             ordinarily
             to
             men
             of
             reason
             so
             necessary
             to
             their
             conuersion
             ,
             that
             the
             Will
             ,
             which
             is
             not
             moued
             but
             with
             reason
             ,
             or
             shew
             of
             reason
             (
             for
             
               nihil
               volitum
               nisi
               praecognitum
            
             )
             cannot
             giue
             consent
             to
             any
             Verity
             of
             fayth
             ,
             except
             it
             first
             be
             perswaded
             by
             some
             direction
             of
             these
             motiues
             of
             credibility
             .
             Wherupon
             ordinarily
             those
             who
             are
             conuerted
             from
             infidelity
             to
             Christianity
             without
             some
             one
             or
             other
             of
             these
             motiues
             ,
             may
             be
             sayd
             to
             be
             too
             credulous
             ;
             for
             
               qui
               cito
               credit
               leuis
               est
               corde
               ,
            
             
             He
             that
             giueth
             credit
             quickly
             is
             light
             of
             hart
             ;
             as
             on
             the
             contrary
             ,
             they
             who
             are
             not
             moued
             by
             them
             sufficiently
             proposed
             ,
             
             are
             
               Stulti
               &
               tardi
               corde
               ad
               credendum
            
             ;
             Foolish
             and
             slow
             of
             hart
             to
             belieue
             ,
             and
             thereby
             are
             vnexcusable
             from
             sinne
             ;
             but
             they
             who
             with
             desire
             and
             deligence
             ,
             with
             deuotion
             ,
             humiliation
             ,
             and
             resignation
             do
             endeauour
             ,
             and
             duly
             doe
             enquire
             &
             seeke
             out
             the
             truth
             of
             Religion
             ,
             are
             by
             inuincible
             ignorance
             excused
             from
             all
             sinne
             of
             positiue
             infidelity
             ,
             vntill
             their
             vnderstanding
             be
             conuinced
             by
             euident
             reasons
             of
             perswasion
             that
             the
             one
             religion
             is
             false
             ,
             and
             damnable
             ,
             the
             other
             true
             and
             infallible
             .
             Thus
             these
             reasons
             of
             credibility
             are
             the
             first
             help
             or
             meanes
             in
             the
             subiect
             to
             illustrate
             the
             vnderstanding
             and
             conuince
             it
             of
             the
             credibility
             of
             the
             thinges
             belieued
             .
          
           
             Secondly
             a
             pious
             motion
             ,
             affection
             ,
             or
             disposition
             of
             the
             Will
             ,
             which
             directed
             by
             the
             former
             motiues
             of
             credibility
             ,
             and
             inspired
             by
             the
             speciall
             guift
             of
             grace
             ,
             either
             preuenting
             or
             infused
             ,
             doth
             first
             it selfe
             giue
             consent
             ,
             and
             submit
             itselfe
             
             to
             obedience
             of
             fayth
             ,
             then
             doth
             determinate
             the
             Vnderstāding
             to
             giue
             assent
             to
             the
             verity
             of
             the
             mysteries
             proposed
             .
             This
             pious
             disposition
             ,
             
             first
             is
             supernaturall
             ,
             proceeding
             frō
             the
             grace
             of
             God
             ,
             (f)
             
               who
               workes
               in
               vs
               both
               to
               will
               ,
               and
               to
               accōplish
            
             ;
             (g)
             
               And
               begins
               in
               you
               a
               good
               worke
               ,
            
             and
             so
             our
             first
             motion
             to
             fayth
             ,
             is
             of
             grace
             .
             Seconly
             ,
             it
             is
             free
             ,
             proceeding
             from
             our
             free
             power
             and
             will
             ,
             (h)
             
               He
               that
               beleeueth
               and
               is
               baptized
               ,
               shal
               be
               saued
               ,
               but
               he
               that
               belieueth
               not
               shall
               be
               condemned
               .
            
             And
             so
             our
             free
             will
             concurs
             also
             to
             fayth
             and
             saluation
             ,
             or
             resists
             by
             incredulity
             to
             damnation
             .
             Thirdly
             ,
             it
             is
             necessary
             to
             the
             conuersion
             of
             the
             faithfull
             ,
             &
             is
             the
             cause
             why
             some
             who
             haue
             slender
             (
             yet
             sufficient
             )
             motiues
             of
             credibility
             ,
             &
             weake
             motions
             of
             grace
             ,
             are
             freely
             conuerted
             ;
             whereas
             others
             ,
             who
             haue
             stronger
             both
             motiues
             and
             motion
             ,
             do
             obstinatly
             resist
             &
             will
             not
             be
             conuertd
             ,
             according
             to
             that
             :
             (i)
             
               Certaine
               belieued
               these
               things
               which
               were
               spoken
            
             (
             by
             Paul
             )
             
               certaine
               beleeued
               not
            
             .
             And
             ,
             (*)
             
               How
               often
               would
               I
               gather
               togeather
               thy
               children
               ,
               &
               thou
               wouldest
               not
               ?
            
             And
             this
             is
             the
             second
             help
             ,
             or
             meane
             working
             in
             the
             will.
             
          
           
             
             The
             third
             ,
             and
             last
             help
             ,
             or
             meane
             in
             the
             
               Guift
               ,
               or
               habit
               of
               Fayth
               ,
            
             which
             1.
             is
             a
             permanent
             guift
             ,
             or
             quality
             produced
             by
             God
             ,
             &
             infused
             into
             our
             Vnderstanding
             ;
             2.
             
             It
             doth
             enable
             and
             lighten
             the
             Vnderstanding
             (
             which
             otherwise
             of
             it selfe
             is
             as
             able
             to
             see
             and
             belieue
             the
             high
             mysteries
             of
             fayth
             ,
             as
             the
             eye
             without
             light
             is
             to
             see
             colours
             )
             to
             giue
             assent
             ,
             and
             beliefe
             to
             whatsoeuer
             articles
             are
             by
             holy
             Church
             proposed
             ,
             as
             reuealed
             by
             God
             :
             (k)
             
               By
               fayth
               we
               vnderstand
               ,
               or
               belieue
               that
               God
               is
               .
            
             It
             is
             the
             beginning
             and
             first
             ground
             of
             saluation
             &
             iustification
             ,
             by
             which
             we
             first
             know
             God.
             (l)
             
               The
               iustice
               of
               God
               is
               reuealed
               by
               fayth
            
             :
             by
             which
             we
             liue
             in
             God.
             (m)
             
               The
               iust
               liueth
               by
               fayth
            
             :
             and
             by
             which
             we
             are
             prepared
             to
             iustification
             .
             (n)
             
               VVith
               the
               hart
               we
               belieue
               vnto
               iustice
            
             :
             We
             are
             
               iustifyed
               by
            
             (o)
             fayth
             .
             It
             is
             sometimes
             both
             obtained
             before
             grace
             of
             iustification
             be
             had
             ,
             and
             also
             kept
             ,
             after
             that
             is
             lost
             :
             so
             that
             many
             haue
             this
             habit
             of
             fayth
             ,
             who
             haue
             not
             the
             habit
             of
             Charity
             .
             (p)
             
               Many
               of
               the
               Pharises
               belieued
               in
               him
               ,
               but
               did
               not
               confesse
               him
               .
            
             (q)
             
               If
               I
               should
               haue
               all
               fayth
               ,
               and
               haue
               no
               Charity
               &c.
               
            
             It
             may
             be
             lost
             ,
             &
             that
             only
             by
             infidelity
             ,
             or
             refusing
             to
             belieue
             ,
             
             as
             it
             was
             in
             (r)
             Hymenaeus
             &
             Philetus
             ,
             and
             in
             those
             (s)
             
               who
               erred
               from
               the
               fayth
            
             :
             (t)
             
               Made
               shipwracke
               about
               the
               fayth
            
             .
             (u)
             
               And
               fell
               from
               fayth
            
             .
          
           
             And
             thus
             it
             is
             lost
             in
             all
             Heretikes
             ,
             who
             fall
             from
             fayth
             into
             heresy
             ,
             and
             so
             loose
             their
             habit
             ,
             by
             which
             in
             Baptisme
             they
             were
             enabled
             afterwards
             to
             belieue
             truely
             .
             And
             these
             three
             ,
             to
             wit
             ,
             The
             credible
             testimony
             ,
             to
             conuince
             the
             Vnderstanding
             ,
             to
             accept
             the
             articles
             as
             credible
             :
             The
             pious
             affection
             of
             the
             will
             ,
             to
             encline
             the
             will
             to
             obedience
             of
             faith
             :
             And
             the
             guift
             or
             habit
             of
             Faith
             ,
             to
             enable
             both
             Will
             and
             Vnderstanding
             ,
             to
             consent
             and
             assent
             to
             the
             diuine
             reuelations
             ,
             are
             those
             which
             are
             required
             on
             the
             part
             of
             the
             subiect
             ,
             or
             person
             who
             belieues
             .
          
        
         
           
             The
             order
             and
             necessity
             of
             the
             former
             meanes
             .
             SECT
             .
             II.
             
          
           
             THE
             second
             Consideration
             may
             be
             ,
             to
             ponder
             ,
             first
             ,
             
             the
             order
             and
             manner
             of
             proceeding
             .
             Secondly
             ,
             the
             necessity
             and
             efficacy
             of
             these
             six
             helpes
             or
             meanes
             of
             Fayth
             ,
             all
             as
             they
             are
             compared
             one
             with
             another
             ,
             and
             all
             ,
             as
             they
             haue
             their
             operation
             in
             vs.
             And
             first
             ,
             for
             the
             order
             ,
             we
             may
             obserue
             ,
             that
             the
             māner
             which
             by
             God
             ordinarily
             is
             vsed
             ,
             according
             to
             these
             meanes
             ,
             to
             prepare
             and
             help
             an
             Infidell
             ,
             or
             Heretike
             of
             discretiō
             ,
             to
             his
             conuersion
             to
             true
             fayth
             ,
             is
             this
             :
             1.
             
             Mans
             Vnderstanding
             by
             reason
             of
             credibility
             ,
             &
             motiues
             of
             perswasion
             is
             induced
             and
             disposed
             to
             accept
             this
             fayth
             ,
             
             as
             credible
             ,
             and
             such
             as
             in
             prudence
             may
             ,
             and
             is
             before
             any
             other
             to
             be
             beleiued
             ;
             and
             his
             iudgement
             by
             certaine
             markes
             ,
             and
             signes
             apparent
             and
             easy
             to
             euery
             ones
             capacity
             ,
             is
             perswaded
             that
             this
             Church
             and
             company
             of
             belieuers
             is
             rather
             then
             any
             other
             ,
             the
             true
             Church
             of
             Christ
             ,
             by
             which
             he
             is
             to
             be
             directed
             in
             all
             particulars
             of
             his
             beliefe
             .
             2.
             
             
             He
             is
             directed
             by
             the
             Churches
             authority
             ,
             how
             to
             discerne
             betweene
             the
             verity
             and
             falshood
             of
             thinges
             declared
             ,
             and
             betweene
             certainty
             of
             reuelation
             diuine
             ,
             &
             illusion
             diabolicall
             .
             And
             by
             it
             is
             proposed
             and
             declared
             to
             him
             what
             in
             particuler
             he
             is
             to
             beleeue
             as
             true
             ,
             and
             what
             to
             condemne
             as
             false
             .
             3.
             
             
             The
             wil
             
             is
             inclined
             by
             grace
             to
             subiect
             it selfe
             vnto
             obedience
             ,
             in
             consenting
             to
             fayth
             ,
             &
             to
             determine
             the
             vnderstanding
             to
             yield
             assent
             to
             fayth
             .
             
             4.
             
             The
             guift
             ,
             or
             habit
             of
             faith
             ,
             is
             infused
             into
             the
             Vnderstanding
             ,
             that
             it
             may
             yeild
             a
             firme
             ,
             and
             infallible
             beliefe
             ,
             or
             assent
             to
             the
             articles
             of
             fayth
             ,
             thus
             made
             probably
             credible
             ,
             by
             reasons
             of
             credibility
             ,
             thus
             proposed
             by
             the
             Churches
             authority
             ,
             and
             thus
             made
             of
             infallible
             verity
             ,
             for
             the
             authority
             or
             testimony
             of
             God
             reuealing
             ,
             and
             affirming
             them
             to
             be
             true
             .
             In
             which
             act
             of
             assent
             consistes
             the
             essence
             ,
             and
             perfection
             of
             diuine
             and
             supernaturall
             fayth
             .
          
           
             By
             which
             is
             apparent
             both
             the
             manner
             ,
             and
             order
             how
             ordinarily
             God
             workes
             true
             Fayth
             in
             euery
             Christian
             ,
             by
             these
             meanes
             ,
             and
             also
             how
             faith
             is
             resolued
             and
             grounded
             vpon
             euery
             one
             of
             these
             meanes
             in
             particuler
             .
             
             For
             if
             we
             respect
             the
             disposing
             meanes
             by
             which
             we
             are
             prepared
             to
             accept
             of
             our
             fayth
             as
             credible
             ,
             it
             dependes
             vpon
             the
             exteriour
             motiues
             of
             credibility
             ,
             and
             so
             our
             fayth
             is
             resolued
             into
             them
             dispositiuè
             .
             If
             we
             respect
             the
             directing
             meanes
             ,
             which
             propose
             and
             declare
             to
             vs
             in
             particuler
             ,
             what
             we
             are
             to
             belieue
             ,
             our
             faith
             depends
             vpon
             the
             authority
             of
             the
             Church
             ,
             and
             so
             it
             is
             resolued
             into
             it
             directiuè
             .
             
             If
             we
             respect
             the
             efficient
             meanes
             by
             which
             it
             is
             wrought
             in
             vs
             ,
             it
             depends
             vpon
             the
             guift
             ,
             or
             habit
             of
             faith
             ,
             and
             so
             is
             resolued
             into
             it
             effectiué
             .
             
             But
             if
             we
             respect
             the
             formall
             meanes
             ,
             and
             finall
             resolution
             ,
             why
             we
             doe
             belieue
             it
             ,
             it
             depends
             vpon
             the
             diuine
             reuelatiō
             of
             God
             ,
             and
             so
             is
             resolued
             into
             it
             ,
             formaliter
             ,
             
             and
             finaliter
             .
             Of
             which
             the
             preparatiue
             meanes
             ,
             that
             is
             ,
             the
             
               Credible
               testimonies
            
             are
             precedent
             to
             faith
             ,
             and
             leaue
             only
             an
             human
             perswasion
             of
             the
             credibility
             of
             the
             verityes
             .
             The
             
               Directiue
               meanes
            
             ,
             that
             is
             ,
             the
             Churches
             authority
             ,
             is
             also
             precedent
             ,
             exteriourly
             proposing
             what
             in
             particuler
             ,
             and
             why
             we
             are
             to
             belieue
             .
             The
             
               Effectiue
               meanes
            
             ,
             that
             is
             ,
             the
             habit
             of
             faith
             ,
             doth
             interiourly
             cōcurre
             with
             the
             Will
             and
             Vnderstanding
             to
             the
             act
             of
             beliefe
             .
             And
             the
             
               Formall
               motiue
            
             ,
             or
             meanes
             ,
             that
             is
             ,
             reuelation
             of
             God
             ,
             is
             the
             formall
             ,
             finall
             ,
             and
             last
             resolution
             why
             we
             belieue
             infallibly
             such
             verityes
             to
             be
             true
             .
             So
             that
             if
             one
             aske
             ,
             by
             what
             we
             are
             before
             prepared
             ,
             and
             disposed
             to
             belieue
             the
             truth
             ,
             it
             is
             by
             the
             credible
             testimonies
             ;
             if
             by
             what
             we
             are
             directed
             &
             
             guided
             to
             know
             the
             truth
             ,
             it
             is
             by
             the
             Churches
             propositiō
             ;
             if
             by
             what
             we
             are
             assisted
             ,
             and
             enabled
             to
             assent
             infallibly
             to
             this
             truth
             ,
             it
             is
             by
             the
             habit
             of
             Faith
             ;
             if
             for
             what
             ,
             and
             why
             we
             doe
             actually
             ,
             formally
             ,
             and
             finally
             assent
             ,
             &
             belieue
             the
             same
             truth
             ,
             it
             is
             for
             the
             reuelation
             of
             God.
             As
             therefore
             the
             Samaritans
             at
             the
             first
             were
             prepared
             by
             the
             womans
             relation
             (
             who
             told
             them
             ,
             that
             surely
             it
             was
             the
             Messias
             who
             had
             told
             her
             all
             that
             she
             had
             done
             )
             to
             thinke
             it
             probable
             that
             he
             might
             be
             the
             Messias
             ,
             and
             the
             woman
             was
             as
             it
             were
             a
             proponent
             ,
             or
             propounding
             cause
             to
             them
             of
             him
             ,
             (w)
             
               Many
               of
               the
               Samaritans
               belieued
               in
               him
               ,
               for
               the
               word
               of
               the
               woman
               ,
               giuing
               testimony
               ,
               that
               he
               told
               me
               all
               thinges
               whatsoeuer
               I
               haue
               done
               .
            
             But
             afterwards
             hauing
             heard
             and
             conuersed
             with
             our
             Sauiour
             himselfe
             for
             two
             dayes
             ,
             they
             now
             sayd
             :
             (x)
             
               Not
               for
               thy
               saying
               O
               woman
               ,
               do
               we
               belieue
               ,
               for
               our selues
               haue
               heard
               ,
               and
               do
               know
               ,
               that
               this
               is
               the
               Sauiour
               of
               the
               world
               indeed
               .
            
             So
             all
             Christians
             are
             first
             prepared
             by
             credible
             testimonies
             ,
             &
             directed
             by
             Church
             authority
             ,
             to
             the
             knowledge
             and
             certainty
             of
             that
             truth
             :
             but
             afterwards
             when
             the
             diuine
             reuelation
             it selfe
             ,
             as
             the
             word
             of
             our
             Sauiour
             ,
             is
             made
             knowne
             to
             them
             ,
             then
             do
             they
             now
             (
             formally
             and
             finally
             )
             not
             for
             the
             testimonies
             of
             credibility
             ,
             or
             Church
             proposition
             ,
             but
             for
             the
             diuine
             reuelation
             it self
             ,
             giue
             firme
             and
             infallible
             assent
             ,
             and
             beliefe
             to
             the
             verityes
             or
             articles
             of
             fayth
             .
          
           
             And
             thus
             Catholike
             fayth
             is
             that
             ,
             which
             is
             for
             probable
             testimonies
             accepted
             as
             credible
             ,
             by
             Church
             proposed
             as
             infallible
             ,
             by
             an
             infused
             habit
             effected
             as
             supernaturall
             ,
             by
             diuine
             verity
             reuealed
             as
             truth
             infallible
             ,
             and
             necessary
             to
             be
             belieued
             .
             This
             fayth
             is
             that
             ,
             which
             is
             the
             beginning
             and
             ground
             of
             iustification
             ,
             the
             way
             and
             gate
             to
             saluation
             :
             
             vpō
             which
             the
             Church
             of
             Christ
             is
             founded
             ,
             and
             is
             as
             the
             life
             and
             soule
             of
             it
             ,
             which
             maketh
             vs
             members
             and
             partes
             of
             Christs
             Church
             ,
             we
             being
             by
             it
             ,
             and
             Baptisme
             inserted
             into
             his
             mystical
             body
             ,
             which
             maketh
             vs
             certainly
             &
             infallibly
             belieue
             ,
             either
             expresly
             ,
             or
             implicitè
             ,
             all
             whatsoeuer
             articles
             of
             sayth
             God
             hath
             reuealed
             to
             his
             Church
             by
             his
             Apostles
             ,
             which
             is
             a
             necessary
             meane
             ,
             instrument
             ,
             or
             dispositiō
             to
             our
             iustification
             ,
             and
             saluation
             ;
             without
             which
             none
             are
             iustified
             ,
             and
             
             by
             which
             ,
             informed
             with
             charity
             ,
             all
             are
             iustifyed
             :
             which
             is
             one
             ,
             &
             entire
             fayth
             in
             all
             faithfull
             ,
             who
             for
             one
             motiue
             ,
             and
             by
             one
             proponent
             cause
             ,
             do
             belieue
             all
             one
             doctrine
             ,
             which
             being
             one
             and
             entire
             ,
             belieue
             as
             they
             ought
             ,
             eyther
             all
             articles
             of
             fayth
             explicitè
             or
             implicitè
             ,
             or
             none
             at
             all
             ,
             which
             (
             by
             refusing
             to
             assent
             to
             any
             one
             article
             (
             in
             which
             is
             questioned
             the
             ground
             of
             all
             )
             is
             by
             infidelity
             lost
             to
             all
             :
             and
             to
             conclude
             which
             distinguisheth
             a
             Catholike
             from
             an
             Heretike
             ,
             in
             that
             whosoeuer
             hath
             this
             fayth
             is
             a
             Catholike
             ,
             and
             whosoeuer
             wants
             it
             ,
             or
             looses
             it
             ,
             is
             an
             Infidell
             ,
             or
             Heretike
             ,
             and
             so
             out
             of
             state
             of
             grace
             and
             saluation
             .
             And
             thus
             much
             for
             the
             order
             and
             manner
             of
             Gods
             working
             of
             fayth
             ,
             by
             these
             meanes
             ,
             in
             vs.
             
          
           
             
             Secondly
             ,
             for
             the
             necessity
             and
             efficacy
             of
             these
             meanes
             (
             though
             all
             and
             euery
             one
             in
             particuler
             be
             ordinarily
             necessary
             to
             true
             and
             diuine
             supernaturall
             faith
             )
             the
             credible
             testimonies
             ,
             as
             exteriour
             motiues
             ,
             to
             conuince
             our
             Vnderstanding
             ,
             
             that
             it
             may
             prudently
             accept
             of
             this
             faith
             ,
             as
             credible
             and
             worthy
             of
             beliefe
             :
             the
             motion
             of
             grace
             ,
             and
             habit
             of
             fayth
             ,
             as
             interiour
             assistants
             ,
             that
             the
             Will
             may
             not
             resist
             ,
             but
             piously
             incline
             to
             consent
             ,
             &
             determine
             the
             Vnderstāding
             to
             assent
             ,
             and
             that
             the
             Vnderstanding
             may
             obediently
             yeild
             assent
             to
             the
             misteries
             of
             fayth
             :
             the
             materiall
             obiects
             ,
             as
             those
             which
             we
             are
             to
             belieue
             ,
             and
             the
             formall
             ,
             as
             that
             ,
             why
             we
             are
             to
             belieue
             ;
             all
             which
             are
             absolutly
             necessary
             to
             make
             fayth
             credible
             ,
             free
             ,
             and
             supernaturall
             ,
             and
             without
             them
             ,
             all
             faith
             is
             but
             humane
             ,
             false
             ,
             or
             fained
             :
             yet
             in
             respect
             of
             vs
             ,
             and
             of
             our
             certainty
             of
             beliefe
             ,
             a
             proponent
             cause
             ,
             and
             that
             infallible
             ,
             which
             can
             be
             no
             other
             but
             the
             Churches
             authority
             ,
             is
             most
             important
             and
             necessary
             .
             And
             first
             ,
             that
             a
             proponent
             cause
             is
             needfull
             all
             grant
             ,
             because
             faith
             (y)
             
               being
               by
               hearing
               ,
               and
               hearing
               by
               the
               word
               of
               Christ
               ,
            
             some
             preacher
             ,
             or
             teacher
             is
             necessary
             ,
             to
             propose
             ,
             and
             teach
             vs
             what
             is
             to
             be
             belieued
             by
             vs
             ;
             for
             as
             fayth
             depends
             not
             vpon
             reason
             ,
             but
             vpon
             authority
             ,
             &
             that
             of
             God
             ,
             affirming
             this
             ,
             or
             that
             to
             be
             true
             ,
             and
             commanding
             it
             to
             be
             belieued
             ;
             so
             this
             authority
             ,
             thus
             affirming
             this
             verity
             ,
             must
             be
             made
             knowne
             to
             vs
             ,
             by
             some
             directing
             or
             proponent
             meanes
             ,
             or
             els
             we
             cannot
             come
             
             to
             the
             knowledge
             of
             it
             .
             2.
             
             That
             this
             directing
             and
             proponent
             cause
             must
             be
             infallible
             ,
             so
             that
             it
             cannot
             erre
             it selfe
             ,
             
             nor
             propose
             to
             vs
             an
             errour
             ,
             or
             falshood
             to
             be
             belieued
             for
             a
             truth
             ,
             is
             proued
             :
             for
             since
             God
             requires
             of
             vs
             a
             certainty
             &
             infallibility
             of
             fayth
             ,
             and
             this
             our
             certainty
             must
             be
             had
             by
             some
             direction
             ,
             and
             proposition
             ,
             by
             which
             it
             is
             proposed
             &
             made
             knowne
             to
             vs
             ,
             what
             we
             are
             certainly
             to
             belieue
             ;
             it
             must
             needes
             follow
             ,
             that
             this
             Proponent
             cause
             must
             be
             certaine
             and
             infallible
             ,
             or
             els
             our
             fayth
             directed
             and
             guided
             by
             it
             ,
             cannot
             be
             certaine
             .
             Thence
             it
             followes
             ,
             
             that
             they
             who
             admit
             a
             proponent
             cause
             (
             as
             the
             Protestants
             do
             their
             church
             )
             and
             yet
             do
             admit
             it
             to
             be
             fallible
             and
             subiect
             to
             errour
             (
             as
             all
             of
             them
             do
             their
             Church
             )
             cannot
             haue
             any
             certaine
             and
             infallible
             fayth
             at
             all
             ,
             as
             wanting
             a
             necessary
             ,
             certaine
             ,
             and
             infallible
             meanes
             to
             propose
             ,
             and
             teach
             them
             this
             certaine
             and
             infallible
             fayth
             ,
             which
             is
             confirmed
             by
             S.
             Augustine
             ,
             who
             sayth
             ,
             
               That
               if
               Gods
               prouidence
               rule
               and
               gouerne
               humane
               matters
               ,
               we
               may
               not
               despaire
               ,
               but
               that
               there
               is
               a
               certaine
               authority
               appointed
               by
               the
               same
               God
               ,
               vpon
               which
               staying
               our selues
               ,
               as
               vpon
               a
               sure
               step
               ,
               we
               may
               be
               lifted
               vp
               to
               God.
               
            
          
           
             Thirdly
             ,
             this
             certaine
             &
             infallible
             proponent
             ,
             or
             directing
             cause
             is
             Church-authority
             ,
             which
             Church
             that
             it
             may
             infallibly
             direct
             vs
             ,
             &
             we
             securely
             rely
             vpon
             it
             ;
             first
             ,
             Iesus
             Christ
             selected
             ,
             and
             made
             it
             ,
             not
             only
             his
             inheritance
             ,
             (a)
             
               Which
               he
               hath
               chosen
            
             ;
             (b)
             
               Or
               his
               house
               which
               he
               builded
               and
               gouerned
            
             ;
             (c)
             
               Or
               his
               Temple
               of
               which
               himselfe
               is
               Priest
            
             :
             (d)
             but
             also
             ,
             
               his
               dearest
               spouse
            
             ;
             (e)
             
               VVhich
               he
               espoused
               to
               himselfe
               alone
               in
               fayth
               and
               truth
            
             ;
             (f)
             
               As
               a
               Virgin
               pure
               and
               vnspotted
               ,
               without
               corruption
            
             ;
             (g)
             Yea
             ,
             
               as
               his
               owne
               body
               ;
               And
               one
               body
               with
               him
            
             ;
             (i)
             
               VVhich
               as
               head
               he
               nourisheth
               ,
               cherisheth
               ,
               and
               sanctifieth
               ,
               making
               her
               glorious
               without
               spot
            
             ;
             (k)
             
               And
               which
               he
               hath
               purchased
               with
               his
               pretious
               bloud
               .
            
             Secondly
             ,
             he
             priuiledged
             it
             first
             with
             his
             owne
             presence
             ,
             promising
             to
             be
             (l)
             
               with
               it
               all
               dayes
               ,
               euen
               to
               the
               consūmation
               of
               the
               world
               .
            
             Next
             ,
             with
             the
             presence
             of
             the
             Holy
             Ghost
             ,
             (m)
             
               The
               spirit
               of
               truth
               that
               he
               may
               abide
               with
               you
               for
               euer
            
             ;
             (n)
             
               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
             ?
             (o)
             
               That
               he
               may
               teach
               you
               all
               thinges
            
             ;
             (p)
             
               That
               spirit
               of
               truth
               ,
               shall
               teach
               you
               
               all
               truth
               .
            
             Thirdly
             ,
             he
             armed
             it
             with
             all
             power
             and
             authority
             ;
             (q)
             
               To
               remit
               ,
               or
               retaine
               all
               sinnes
               ,
               to
               bind
               or
               loose
               whatsoeuer
               is
               to
               be
               bound
               or
               loosed
               in
               earth
               or
               in
               heauen
            
             ;
             (r)
             
               to
               correct
               &
               punish
               with
               the
               rod
               of
               correction
            
             ;
             (s)
             
               To
               excommunicate
               and
               deliuer
               vp
               to
               Sathā
            
             ;
             (t)
             
               And
               to
               determine
               all
               questions
               ,
               or
               controuersies
               ,
               as
               it
               should
               seeme
               good
               to
               the
               Holy
               Ghost
               ,
               and
               it
               .
            
             Fourthly
             ,
             he
             established
             and
             cōfirmed
             it
             ;
             (u)
             
               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
               ,
            
             (w)
             
               that
               the
               gates
               of
               hell
               shall
               not
               preuaile
               against
               it
               .
            
             Fifthly
             ,
             he
             gaue
             to
             it
             commission
             and
             charge
             (x)
             
               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
             ;
             (y)
             
               He
               that
               heareth
               you
               ,
               heareth
               me
               .
            
             Seauenthly
             ,
             he
             gaue
             vs
             charge
             ,
             and
             command
             by
             precept
             of
             obligation
             ,
             that
             whatsoeuer
             (z)
             
               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
             ,
             (a)
             
               He
               that
               despiseth
               you
               ,
               despiseth
               me
               .
            
             Secondly
             ,
             of
             infidelity
             ,
             and
             losse
             of
             his
             fauour
             and
             grace
             ;
             (b)
             
               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
             ;
             (c)
             
               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
             ;
             (d)
             
               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
             (e)
             
               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
             ;
             (f)
             
               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
             ;
             (g)
             
               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
             ,
             
             as
             the
             articles
             which
             are
             belieued
             ,
             and
             the
             reuelation
             why
             they
             are
             belieued
             ,
             both
             which
             are
             of
             eternal
             verity
             and
             certainty
             ;
             or
             Internal
             ,
             
             as
             the
             pious
             disposition
             of
             the
             will
             by
             grace
             preuenient
             ,
             and
             the
             actuall
             
             assent
             to
             fayth
             in
             the
             Vnderstanding
             ,
             by
             the
             infused
             guift
             of
             Fayth
             ,
             both
             which
             grace
             and
             guift
             ,
             do
             operate
             and
             cooperate
             to
             the
             act
             of
             diuine
             ,
             supernaturall
             ,
             and
             catholike
             fayth
             :
             That
             these
             ,
             I
             say
             ,
             all
             and
             euery
             one
             of
             these
             meanes
             are
             wanting
             in
             Protestants
             to
             their
             fayth
             &
             beliefe
             ,
             I
             proue
             .
          
           
             And
             first
             ,
             that
             they
             want
             all
             testimonies
             of
             credibility
             ,
             
             which
             may
             perswade
             any
             man
             prudently
             to
             accept
             of
             their
             fayth
             ,
             we
             may
             suppose
             ,
             and
             note
             ,
             that
             these
             testimonies
             ,
             or
             motiues
             are
             of
             three
             sortes
             .
             1.
             such
             as
             may
             perswade
             Iewes
             ,
             and
             Gentils
             to
             become
             Christians
             .
             2.
             such
             as
             may
             confirme
             Catholikes
             to
             continue
             Christians
             .
             3.
             such
             as
             may
             induce
             Heretikes
             to
             returne
             to
             be
             Catholikes
             .
             Of
             the
             first
             sort
             are
             many
             alleaged
             ,
             by
             ancient
             Fathers
             
               Dionysius
               Areopagita
            
             ,
             
             
               Iustinus
               ,
               Martyr
               ,
               Clemens
               Alexandrinus
               ,
               Tertullian
               ,
               Cyprian
               ,
               Lactantius
               ,
               Chrysostome
               ,
            
             &
             Augustine
             ,
             against
             the
             Gentils
             ,
             all
             cited
             &
             proued
             by
             (h)
             Valentia
             .
             As
             for
             exāple
             in
             respect
             of
             Christ
             ,
             the
             dignity
             of
             his
             person
             ,
             the
             efficacy
             of
             his
             preaching
             ,
             the
             verity
             of
             his
             predictions
             ,
             and
             the
             vertue
             of
             his
             miracles
             .
             In
             respect
             of
             Christian
             doctrine
             ,
             the
             manner
             of
             the
             propagation
             of
             it
             ,
             not
             by
             power
             ,
             eloquence
             ,
             nobility
             ,
             or
             liberty
             ,
             but
             by
             the
             simplicity
             of
             simple
             ,
             poore
             ,
             and
             vnlearned
             mens
             preaching
             ,
             
             and
             that
             to
             a
             faith
             aboue
             reason
             ,
             &
             contrary
             to
             the
             inclination
             of
             flesh
             ,
             and
             bloud
             .
             The
             confirmation
             of
             it
             by
             miracles
             ,
             
             martyrdome
             ,
             prophecies
             ,
             sanctity
             of
             doctrine
             ,
             and
             order
             of
             discipline
             ;
             the
             opposition
             of
             it
             by
             the
             violence
             ,
             and
             persecution
             of
             Iewes
             and
             Pagans
             ,
             and
             by
             the
             eloquence
             ,
             
             &
             reasons
             of
             Rethoricians
             ,
             and
             Philosophers
             ,
             all
             in
             vaine
             .
             In
             respect
             of
             the
             Scripture
             ,
             the
             antiquity
             of
             it
             ,
             as
             extant
             before
             any
             writings
             of
             any
             Philosophers
             ,
             &
             the
             consonancy
             of
             it
             ,
             
             in
             the
             agreement
             of
             the
             old
             testament
             with
             the
             new
             ,
             and
             of
             both
             in
             themselues
             .
             In
             respect
             of
             the
             Professours
             ,
             
             their
             excellent
             wit
             ,
             eloquence
             ,
             learning
             ,
             and
             vertue
             in
             it
             ,
             their
             conuersions
             from
             infidelity
             to
             it
             ,
             their
             wonderfull
             constancy
             ,
             and
             fortitude
             in
             defending
             ,
             and
             dying
             for
             it
             .
             All
             which
             haue
             beene
             vrged
             as
             strong
             motiues
             ,
             against
             Gentils
             to
             conuert
             them
             to
             it
             .
             Of
             the
             second
             sort
             which
             may
             confirme
             Catholikes
             ,
             
             or
             such
             as
             confirmed
             
               S.
               Augustine
            
             in
             his
             catholike
             beliefe
             against
             the
             Maniches
             ,
             which
             he
             recites
             to
             haue
             beene
             ,
             1.
             
               the
               consent
               
               of
               people
               and
               Nations
               .
            
             2.
             
             
               Authority
               begun
               by
               miracles
               ,
               nourished
               by
               hope
               ,
            
             
             
               increased
               by
               charity
               ,
               and
               confirmed
               by
               antiquity
               .
            
             3.
             
             
               The
               succession
               of
               Priests
               from
               the
               seate
               of
               Peter
               ,
               to
               the
               then
               present
               Bishop
               of
               Rome
               .
            
             4.
             
             
               The
               name
               of
               Catholike
               ,
               neuer
               vsurped
               by
               Heretikes
               ,
               speaking
               to
               strangers
               ,
               but
               vsually
               attributed
               by
               them
               to
               Catholikes
               :
               all
               which
               did
               iustly
               keep
               me
            
             (
             sayth
             he
             )
             
               in
               the
               bosome
               of
               the
               Catholike
               Church
               .
            
          
           
             Of
             the
             third
             sort
             ,
             which
             may
             reduce
             Heretiks
             ,
             are
             such
             as
             the
             Nicen
             Councell
             ,
             in
             the
             Creed
             ,
             S.
             Augustine
             ,
             (*)
             and
             others
             did
             alledge
             to
             conuince
             the
             Heretikes
             of
             their
             tyme
             ,
             that
             is
             ,
             1.
             
             Vnity
             of
             the
             present
             Church
             with
             the
             ancient
             in
             doctrine
             ,
             and
             vnity
             of
             the
             partes
             with
             the
             head
             by
             fayth
             ,
             &
             vnity
             among
             themselues
             by
             charity
             ,
             and
             to
             their
             Pastour
             by
             obedience
             .
             2.
             
             Sanctity
             of
             doctrine
             ,
             which
             induceth
             sinners
             to
             holinesse
             ,
             
             and
             conuerts
             Infidells
             to
             christianity
             ;
             and
             sanctity
             of
             persons
             ,
             who
             exercise
             good
             workes
             of
             piety
             ,
             &
             confirme
             their
             doctrine
             and
             holinesse
             by
             miracles
             and
             prophecies
             .
             3.
             
             Vniuersality
             ,
             in
             name
             by
             which
             it
             is
             called
             Catholike
             .
             In
             place
             by
             being
             or
             hauing
             been
             extended
             ,
             
             in
             preaching
             ,
             or
             professing
             to
             all
             or
             most
             Nations
             ,
             
             at
             the
             least
             successiuely
             .
             In
             tyme
             ,
             by
             being
             ancient
             in
             beginning
             from
             the
             Apostles
             ,
             and
             constant
             in
             continuing
             from
             them
             vntill
             this
             present
             ,
             against
             al
             persecution
             of
             Gentils
             ,
             
             Iewes
             ,
             or
             Pagans
             .
             4.
             
             Succession
             of
             Pastours
             and
             Prelats
             ,
             who
             by
             lawfull
             succession
             from
             some
             Apostolicall
             sea
             ,
             
             or
             from
             some
             who
             haue
             authority
             from
             it
             ,
             and
             by
             lawfull
             ordination
             from
             them
             who
             are
             lawfully
             ordeined
             ,
             can
             deriue
             their
             succession
             and
             ordination
             from
             the
             Apostles
             .
             These
             are
             markes
             and
             testimonies
             ,
             which
             distinguish
             the
             true
             Church
             of
             Christ
             from
             al
             conuenticles
             of
             Heretikes
             ,
             &
             do
             conuince
             euidently
             that
             to
             be
             the
             true
             church
             where
             they
             are
             to
             be
             found
             ,
             and
             that
             to
             be
             false
             ,
             where
             they
             are
             wanting
             .
          
           
             Which
             supposed
             ,
             it
             is
             to
             be
             proued
             .
             First
             ,
             that
             the
             Protestants
             want
             all
             these
             testimonies
             of
             credibility
             ,
             
             which
             should
             make
             euident
             the
             credibility
             of
             their
             fayth
             ,
             and
             religion
             ,
             either
             to
             Pagans
             to
             conuert
             them
             ,
             or
             to
             Heretikes
             to
             reduce
             them
             ,
             or
             to
             their
             owne
             followers
             to
             confirme
             them
             .
             And
             first
             ,
             because
             it
             will
             be
             to
             tedious
             to
             touch
             euery
             one
             in
             
             particuler
             ,
             we
             will
             select
             the
             most
             principall
             ;
             and
             for
             the
             first
             sort
             ,
             which
             may
             conuert
             Pagās
             ,
             it
             is
             certaine
             ,
             
             that
             whatsoeuer
             of
             the
             former
             motiues
             the
             Protestants
             can
             alleadge
             ,
             either
             concerning
             Christ
             his
             doctrine
             ,
             his
             Scripture
             ,
             or
             his
             Professours
             ,
             to
             proue
             Christian
             Religion
             credible
             to
             a
             Pagā
             ,
             they
             receaued
             them
             all
             from
             vs
             ,
             and
             our
             Church
             ;
             (
             from
             which
             they
             haue
             receaued
             what
             they
             haue
             ,
             either
             of
             Christ
             ,
             of
             Scripture
             ,
             of
             Sacraments
             ,
             of
             Christian
             religion
             in
             generall
             )
             therefore
             what
             these
             proue
             or
             confirme
             ,
             they
             proue
             &
             confirme
             our
             Church
             and
             doctrine
             ,
             not
             theirs
             .
          
           
             For
             the
             first
             of
             the
             rest
             ,
             if
             we
             seeke
             Vnity
             of
             doctrine
             ,
             
             among
             them
             it
             is
             not
             to
             be
             found
             .
             They
             haue
             not
             Vnity
             ,
             either
             with
             the
             Primitiue
             Church
             ,
             and
             Fathers
             ,
             whose
             doctrine
             they
             reiect
             in
             free
             Will
             ,
             Merit
             ,
             Iustification
             ,
             
             Prayer
             to
             Saints
             ,
             and
             most
             points
             now
             in
             controuersy
             ,
             as
             in
             the
             first
             part
             is
             at
             large
             proued
             ;
             nor
             with
             any
             head
             ,
             or
             supreme
             Gouernour
             ,
             of
             which
             sort
             they
             admit
             none
             on
             earth
             ,
             but
             disclaime
             all
             supremacy
             in
             any
             person
             whatsoeuer
             for
             matter
             ecclesiasticall
             ;
             nor
             yet
             among
             themselues
             ,
             
             who
             are
             diuided
             into
             many
             diuisions
             and
             subdiuisions
             of
             Sects
             and
             Heresies
             ,
             that
             long
             agoe
             the
             number
             exceeded
             a
             hundreth
             ,
             &
             now
             are
             so
             many
             ,
             that
             they
             cannot
             be
             numbred
             .
             In
             all
             which
             as
             they
             want
             all
             Vnity
             ,
             so
             they
             want
             all
             meanes
             to
             settle
             any
             vnity
             ,
             in
             that
             they
             admit
             no
             iudge
             to
             decide
             any
             controuersy
             ,
             and
             to
             silence
             any
             persons
             contentious
             .
             
             If
             we
             seeke
             for
             Sanctity
             ,
             either
             of
             doctrine
             ,
             or
             of
             persons
             ,
             by
             holynesse
             of
             life
             or
             miracles
             ,
             it
             is
             not
             to
             be
             expected
             among
             them
             ;
             for
             their
             doctrine
             (
             which
             is
             for
             example
             ,
             that
             euery
             motion
             ,
             though
             naturall
             ,
             of
             concupiscence
             is
             sinne
             ,
             as
             well
             without
             ,
             as
             with
             consent
             ,
             that
             all
             workes
             ,
             though
             the
             best
             ,
             are
             sinne
             ,
             that
             no
             good
             Workes
             doe
             merit
             ,
             that
             no
             Iustice
             is
             inherent
             ,
             but
             imputatiue
             ,
             that
             only
             Fayth
             iustifies
             ,
             that
             the
             Commandements
             are
             impossible
             ,
             that
             Man
             hath
             not
             Free-will
             ,
             that
             God
             ordaines
             ,
             and
             creates
             Men
             to
             saluation
             or
             damnation
             ,
             without
             respect
             to
             their
             endeauour
             or
             workes
             :
             )
             This
             doctrine
             I
             say
             ,
             is
             a
             speciall
             retractiue
             to
             detaine
             any
             man
             from
             attaining
             to
             any
             sanctity
             and
             perfection
             of
             life
             ,
             as
             impossible
             and
             not
             in
             his
             power
             .
             For
             any
             kind
             of
             Miracles
             ,
             
             they
             are
             so
             
             destitute
             of
             them
             ,
             to
             confirme
             their
             new
             doctrine
             ,
             that
             they
             disclaime
             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
             (n)
             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
             (o)
             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
             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
             ,
             
             without
             interruption
             of
             persons
             or
             chang
             of
             doctrine
             ,
             by
             a
             perfect
             enumeration
             of
             successours
             ,
             &
             Apostles
             ,
             and
             Apostolical
             Seas
             ,
             vntill
             this
             present
             tyme
             ,
             &
             these
             our
             present
             Prelates
             ,
             Patriarches
             ,
             and
             Popes
             .
             We
             haue
             the
             rare
             examples
             of
             millions
             of
             Martyrs
             ,
             
             Confessours
             ,
             &
             Virgins
             ,
             who
             haue
             with
             their
             bloud
             &
             life
             defended
             and
             honoured
             our
             confessed
             Faith
             ,
             &
             Doctrine
             ;
             &
             the
             strange
             punishments
             of
             persecuting
             Pagans
             ,
             Iews
             ,
             Heretikes
             ,
             who
             haue
             with
             their
             sword
             and
             cruelty
             ,
             opposed
             and
             persecuted
             it
             .
             In
             all
             which
             we
             differ
             from
             them
             ,
             and
             haue
             the
             aduantage
             of
             them
             ,
             in
             credible
             motiues
             .
          
           
           
             5.
             
             For
             infallible
             proponent
             cause
             ,
             as
             they
             do
             not
             require
             or
             assigne
             any
             ,
             
             yea
             (
             as
             before
             )
             do
             expresly
             reiect
             all
             ,
             chiefly
             the
             true
             ,
             that
             is
             Church
             authority
             ;
             so
             they
             cannot
             produce
             any
             which
             either
             can
             be
             a
             proponent
             cause
             ,
             or
             if
             it
             could
             ,
             is
             yet
             either
             infallible
             ,
             or
             so
             much
             as
             credible
             ,
             for
             them selues
             and
             their
             Religion
             .
             For
             their
             scripture
             is
             not
             to
             them
             a
             proponent
             ,
             but
             (
             if
             it
             were
             true
             scripture
             )
             a
             reuealing
             cause
             ,
             because
             in
             it
             is
             reuealed
             truth
             ,
             of
             which
             reuelatiō
             there
             is
             need
             of
             a
             proponent
             cause
             to
             declare
             ,
             which
             is
             scripture
             ,
             &
             which
             is
             ,
             among
             many
             ,
             the
             true
             sense
             of
             it
             .
             Their
             priuate
             spirit
             (
             which
             yet
             they
             make
             their
             proponent
             cause
             )
             is
             so
             farre
             from
             being
             either
             infallible
             or
             credible
             ,
             that
             it
             is
             not
             only
             most
             fallible
             and
             subiect
             to
             deceaue
             ,
             yea
             and
             actually
             doth
             deceaue
             ,
             and
             hath
             deceaued
             so
             many
             ;
             but
             also
             most
             incredible
             without
             any
             apparence
             of
             probability
             ,
             eyther
             to
             them
             ,
             who
             haue
             it
             ,
             or
             to
             others
             who
             follow
             it
             ,
             that
             it
             can
             be
             true
             ,
             or
             direct
             ,
             
             and
             declare
             any
             truth
             at
             all
             .
             We
             haue
             a
             proponent
             cause
             ,
             so
             certaine
             and
             infallible
             ,
             which
             is
             Church
             authority
             ,
             that
             it
             hath
             for
             the
             infallibility
             of
             it
             ,
             the
             predictions
             of
             Prophets
             ,
             the
             promises
             of
             Christ
             ,
             the
             declaration
             of
             the
             Apostls
             ,
             the
             confirmation
             of
             miracles
             ,
             the
             approbation
             of
             holy
             Fathers
             ,
             the
             practise
             of
             all
             antiquity
             ,
             &
             what
             not
             ?
             all
             to
             proue
             the
             verity
             ,
             and
             infallibility
             of
             it
             ,
             in
             directing
             ,
             and
             declaring
             to
             vs
             ,
             what
             ,
             and
             why
             we
             are
             to
             belieue
             .
             And
             in
             this
             proponent
             cause
             also
             we
             differ
             ,
             and
             that
             principally
             from
             the
             Protestants
             :
             and
             so
             haue
             the
             aduantage
             &
             prerogatiue
             ouer
             them
             ,
             in
             the
             externall
             meanes
             ,
             and
             so
             in
             all
             the
             meanes
             required
             to
             fayth
             .
          
           
             For
             the
             priuate
             spirit
             ,
             in
             particuler
             ,
             if
             it
             were
             a
             sole
             &
             necessary
             ground
             ,
             
             &
             meanes
             of
             fayth
             (
             as
             the
             Protestants
             without
             ground
             suppose
             it
             ;
             )
             if
             euery
             Christiā
             lawfully
             might
             ,
             &
             necessarily
             ought
             to
             rely
             vpon
             it
             (
             which
             yet
             none
             can
             )
             for
             the
             certainty
             of
             his
             Fayth
             &
             Religion
             ;
             if
             it
             were
             a
             secure
             ground
             to
             build
             vpon
             ,
             and
             a
             certaine
             meanes
             (
             as
             it
             is
             not
             )
             to
             attaine
             to
             true
             fayth
             and
             saluation
             :
             yet
             with
             as
             great
             reason
             ,
             yea
             &
             with
             more
             probability
             ,
             might
             we
             Catholikes
             both
             chalenge
             it
             ,
             &
             rely
             vpon
             it
             ,
             then
             the
             Protestants
             may
             or
             cā
             .
          
           
             And
             1.
             for
             the
             certainty
             of
             the
             spirit
             ,
             that
             they
             haue
             infallibly
             
             the
             spirit
             of
             God
             more
             then
             we
             ,
             what
             can
             they
             chalēge
             for
             it
             more
             then
             we
             ?
             What
             certainty
             can
             they
             claime
             more
             then
             we
             ?
             If
             they
             alleadge
             their
             bare
             word
             ,
             &
             say
             they
             haue
             it
             ,
             we
             can
             alleadge
             ours
             ,
             and
             say
             also
             we
             haue
             it
             .
             If
             they
             alleadge
             Scripture
             ,
             &
             say
             ,
             they
             haue
             it
             for
             them
             ;
             we
             also
             can
             alledge
             the
             same
             ,
             and
             say
             we
             haue
             it
             for
             vs
             ,
             yea
             ,
             and
             had
             it
             before
             them
             ,
             for
             that
             they
             had
             ,
             what
             they
             haue
             of
             it
             ,
             from
             vs.
             If
             they
             alleadge
             they
             haue
             the
             true
             sense
             of
             Scripture
             for
             them
             ,
             and
             their
             priuate
             spirit
             ,
             we
             can
             alleage
             ,
             we
             haue
             the
             same
             ,
             and
             the
             same
             meanes
             to
             attaine
             it
             ,
             as
             they
             :
             many
             of
             vs
             haue
             as
             great
             learning
             and
             knowledge
             in
             tongues
             as
             they
             ,
             as
             great
             a
             care
             and
             desire
             of
             truth
             as
             they
             ,
             as
             diligent
             paines
             and
             industry
             as
             they
             ,
             as
             feruent
             prayer
             and
             deuotion
             to
             find
             ,
             and
             obtaine
             it
             as
             they
             .
             If
             they
             alleadge
             the
             sense
             and
             feeling
             of
             this
             spirit
             within
             them
             ;
             we
             can
             alleadge
             ,
             and
             feele
             as
             much
             sensible
             deuotion
             ,
             and
             more
             spirituall
             ;
             as
             many
             inspiratiōs
             ,
             &
             illuminations
             ,
             &
             these
             more
             certain
             ;
             as
             great
             promptnes
             and
             readines
             ,
             to
             obey
             Gods
             motions
             ,
             &
             that
             with
             more
             humility
             then
             they
             ;
             yea
             in
             all
             these
             ,
             we
             haue
             and
             can
             alleadge
             more
             then
             they
             .
             1.
             
             The
             conformity
             in
             iudgement
             ,
             with
             the
             ancient
             Fathers
             ,
             Councels
             ,
             and
             Church
             ,
             with
             whome
             we
             agree
             .
             2.
             
             The
             direction
             ,
             and
             authority
             of
             our
             holy
             Mother
             the
             spouse
             of
             Christ
             ,
             our
             Church
             ,
             which
             we
             obey
             .
             3.
             
             The
             subordination
             and
             vnion
             of
             our selues
             ,
             with
             our
             Pastours
             &
             Superiours
             of
             the
             Church
             to
             whome
             we
             are
             subiect
             &
             subordinate
             .
             And
             all
             this
             haue
             we
             more
             then
             they
             ,
             all
             making
             vs
             more
             certaine
             then
             they
             ,
             all
             better
             grounded
             then
             they
             .
             
             So
             that
             we
             may
             confidently
             say
             with
             the
             Apostle
             ,
             
               In
               quo
               quis
               audet
               ,
               audeo
               &
               ego
               .
               VVhat
               they
               dare
               ,
               we
               dare
            
             ;
             what
             they
             can
             ,
             we
             can
             ;
             what
             they
             may
             chalenge
             for
             the
             probability
             of
             their
             spirit
             ,
             we
             can
             &
             may
             chalenge
             the
             same
             ,
             yea
             more
             then
             they
             ,
             
               plus
               ego
            
             ,
             with
             more
             reason
             and
             probability
             ,
             vpon
             better
             safety
             &
             security
             .
             In
             the
             certainty
             therfore
             of
             this
             spirit
             (
             if
             it
             be
             secure
             )
             we
             are
             equall
             with
             them
             ,
             yea
             many
             degrees
             aboue
             them
             .
          
           
             Secondly
             .
             
             For
             the
             necessity
             of
             hauing
             the
             true
             spirit
             of
             God
             in
             vs
             ,
             and
             the
             efficacy
             or
             effect
             of
             the
             operation
             of
             it
             with
             vs
             ,
             we
             Catholikes
             are
             so
             far
             from
             denying
             either
             ,
             that
             
             we
             hould
             a
             necessity
             ,
             and
             that
             absolute
             ,
             of
             both
             ;
             affirming
             &
             that
             as
             a
             principle
             of
             our
             faith
             ,
             that
             no
             person
             whatsoeuer
             cā
             truly
             and
             duly
             belieue
             any
             article
             of
             faith
             ,
             much
             lesse
             al
             ,
             nor
             do
             any
             one
             worke
             auailable
             to
             saluation
             ,
             
             much
             lesse
             saue
             his
             soule
             ,
             without
             the
             special
             presence
             &
             assistāce
             of
             the
             grace
             or
             spirit
             of
             God
             in
             him
             .
             In
             as
             much
             therfore
             as
             concerns
             the
             necessary
             being
             ,
             and
             working
             of
             this
             spirit
             of
             grace
             of
             God
             in
             vs
             ,
             in
             some
             thinges
             ,
             we
             ,
             and
             the
             Protestantes
             agree
             ,
             &
             in
             other
             we
             differ
             .
             We
             agree
             ,
             1.
             
             In
             that
             both
             of
             vs
             graunt
             ,
             and
             require
             an
             operation
             and
             assistance
             of
             this
             spirit
             of
             God
             ,
             not
             only
             to
             true
             faith
             ,
             but
             also
             to
             good
             life
             ,
             2.
             
             In
             that
             both
             of
             vs
             do
             graunt
             ,
             &
             require
             this
             operatiō
             to
             be
             so
             necessary
             in
             euery
             one
             ,
             that
             neither
             right
             faith
             ,
             nor
             vpright
             life
             ,
             can
             be
             attained
             ,
             or
             performed
             ,
             but
             by
             it
             ,
             &
             that
             as
             the
             prime
             ,
             &
             principal
             cause
             ,
             and
             agent
             .
             3.
             
             In
             that
             both
             of
             vs
             do
             graunt
             ,
             &
             require
             this
             necessary
             and
             operating
             spirit
             ,
             to
             be
             so
             priuate
             ,
             particuliar
             ,
             &
             internall
             in
             euery
             one
             ,
             that
             it
             hath
             an
             effectual
             operation
             ,
             or
             cooperation
             in
             him
             :
             &
             that
             so
             effectual
             ,
             that
             to
             it
             is
             attributed
             the
             effect
             of
             our
             conuersion
             ,
             &
             saluation
             .
             And
             thus
             farre
             we
             agree
             .
          
           
             Thirdly
             .
             We
             differ
             frō
             them
             ,
             in
             these
             .
             1.
             
             In
             the
             name
             &
             vsual
             manner
             of
             appellation
             ;
             for
             we
             cal
             it
             the
             grace
             of
             God
             ,
             which
             as
             before
             ,
             
             is
             of
             diuers
             sortes
             ;
             some
             gratis
             giuen
             ,
             as
             the
             guift
             of
             languages
             ,
             cures
             &c.
             some
             iustifying
             ,
             as
             Faith
             ,
             Hope
             ,
             &
             Charity
             ;
             some
             actuall
             ,
             as
             excitant
             ,
             adiuuant
             ,
             operant
             &
             cooperant
             ,
             sufficient
             ,
             &
             effectual
             ,
             &
             the
             rest
             before
             mentioned
             .
             They
             call
             it
             ,
             the
             spirit
             ,
             or
             priuate
             spirit
             ,
             or
             motion
             of
             God
             ,
             as
             inspiring
             and
             working
             ,
             whatsoeuer
             good
             is
             wrought
             in
             them
             .
             2.
             
             We
             differ
             in
             the
             extension
             of
             it
             ;
             for
             we
             affirme
             this
             grace
             to
             be
             extended
             ,
             offered
             ,
             and
             giuen
             sufficiently
             ,
             though
             not
             effectually
             ,
             
             to
             all
             ;
             so
             that
             all
             ,
             and
             euery
             one
             of
             reason
             haue
             sufficient
             meanes
             ,
             and
             ability
             to
             know
             God
             by
             Faith
             ,
             and
             to
             loue
             him
             by
             Charity
             ,
             so
             far
             as
             is
             needfull
             for
             their
             saluation
             .
             They
             affirme
             their
             spirit
             ,
             to
             be
             restrayned
             ,
             offered
             ,
             and
             giuen
             ,
             only
             to
             the
             elect
             ,
             &
             faithfull
             (
             whome
             they
             make
             all
             one
             )
             and
             that
             all
             others
             neither
             haue
             ,
             nor
             can
             haue
             it
             ;
             
             but
             are
             by
             the
             absolut
             will
             and
             decree
             of
             God
             debarred
             from
             it
             ,
             &
             therby
             made
             incapable
             of
             it
             .
             3.
             
             We
             differ
             in
             
             the
             manner
             of
             operation
             of
             it
             ;
             for
             we
             affirme
             that
             grace
             doth
             worke
             ,
             or
             cooperate
             with
             vs
             ,
             and
             we
             with
             it
             ,
             so
             that
             the
             grace
             of
             God
             ,
             and
             our
             Free-will
             ,
             as
             two
             concurring
             causes
             (
             though
             Grace
             the
             more
             principall
             )
             do
             ioyntly
             effect
             ,
             and
             produce
             euery
             good
             worke
             of
             Faith
             ,
             Hope
             ,
             or
             Charity
             ,
             or
             the
             rest
             in
             vs
             ;
             whereby
             our
             good
             works
             haue
             of
             grace
             ,
             that
             they
             are
             diuine
             ,
             &
             supernaturall
             ,
             and
             of
             our selues
             that
             they
             are
             voluntary
             ,
             and
             free
             ,
             &
             of
             both
             ,
             that
             they
             are
             meritorious
             ,
             of
             more
             grace
             present
             in
             vs
             ,
             and
             of
             glory
             in
             heauen
             ,
             to
             come
             to
             vs.
             They
             doe
             attribute
             so
             much
             to
             the
             worke
             of
             their
             spirit
             in
             them
             ,
             that
             they
             take
             away
             all
             cooperation
             of
             our
             free-will
             in
             vs
             ,
             wherby
             they
             make
             man
             as
             dead
             ,
             without
             all
             action
             ,
             or
             operation
             ,
             to
             any
             spirituall
             ,
             and
             good
             workes
             ;
             &
             make
             the
             spirit
             so●e
             ,
             &
             whole
             worker
             of
             all
             ,
             in
             man.
             
          
           
             Fourthly
             .
             We
             differ
             in
             the
             nature
             and
             permanency
             of
             this
             grace
             ,
             or
             spirit
             ;
             
             for
             we
             acknowledge
             grace
             to
             be
             an
             inherent
             quality
             ,
             &
             permanent
             guift
             infused
             into
             our
             soule
             ,
             which
             doth
             enlighten
             ,
             &
             enable
             our
             vnderstanding
             to
             giue
             assent
             by
             faith
             to
             the
             diuine
             mysteries
             proposed
             ,
             and
             inspire
             our
             will
             to
             be
             sorrowfull
             by
             contrition
             for
             our
             sins
             committed
             ;
             which
             guift
             once
             infused
             ,
             is
             not
             so
             permanent
             ,
             &
             perpetuall
             ,
             but
             that
             the
             habit
             of
             Charity
             is
             lost
             by
             mortall
             sinne
             against
             Charity
             ,
             the
             habit
             of
             Hope
             ,
             by
             desperation
             against
             hope
             ,
             &
             the
             habit
             of
             faith
             ,
             by
             infidelity
             against
             faith
             .
             They
             ,
             or
             many
             of
             thē
             ,
             deny
             all
             infused
             guifts
             of
             faith
             ,
             hope
             ,
             charity
             ,
             or
             the
             rest
             ,
             &
             admit
             only
             a
             transeunt
             motion
             ,
             or
             operatiō
             of
             the
             spirit
             ,
             which
             working
             in
             man
             ,
             without
             mans
             cooperation
             ,
             when
             ,
             what
             ,
             how
             ,
             and
             in
             whome
             it
             pleaseth
             ,
             is
             neuer
             totally
             or
             finally
             lost
             after
             it
             be
             receaued
             ,
             doth
             make
             a
             man
             alwayes
             faythfull
             and
             beloued
             of
             God
             ,
             and
             doth
             giue
             that
             vertue
             to
             all
             his
             workes
             ,
             though
             neuer
             so
             bad
             ,
             that
             they
             make
             them
             gratefull
             and
             acceptable
             to
             him
             :
             so
             that
             according
             to
             them
             ,
             no
             worke
             of
             a
             faithfull
             man
             ,
             though
             neuer
             so
             bad
             ,
             can
             make
             any
             enmity
             betweene
             God
             &
             him
             ,
             God
             neither
             imputing
             it
             as
             an
             offence
             to
             him
             ,
             
             nor
             man
             incurring
             the
             displeasure
             of
             God
             for
             it
             .
          
           
             Fiftly
             .
             We
             differ
             in
             the
             effect
             and
             operation
             assigned
             to
             it
             ;
             for
             we
             assigne
             the
             function
             ,
             and
             office
             ,
             for
             example
             ,
             
             Of
             the
             guift
             of
             faith
             ,
             to
             be
             the
             eleuation
             ,
             &
             enabling
             of
             our
             Vnderstanding
             to
             giue
             assent
             to
             what
             is
             reuealed
             by
             God
             ,
             deliuered
             in
             scripture
             ,
             or
             tradition
             ,
             and
             proposed
             by
             Church
             authority
             :
             Of
             the
             guift
             of
             hope
             ,
             to
             be
             the
             inflammation
             of
             the
             soule
             ,
             to
             loue
             God
             as
             our
             chiefest
             end
             ,
             to
             desire
             him
             ,
             as
             our
             greatest
             Good
             ,
             to
             hope
             for
             him
             ,
             as
             our
             good
             absent
             ,
             and
             to
             delight
             in
             him
             ,
             as
             our
             good
             present
             :
             Of
             the
             guift
             of
             charity
             ,
             or
             grace
             ,
             to
             be
             the
             forgiuenes
             of
             our
             sinnes
             ,
             the
             sanctification
             of
             our
             soule
             ,
             adoption
             to
             be
             the
             sonnes
             of
             God
             ,
             title
             and
             right
             to
             the
             kingdome
             of
             heauen
             ,
             and
             a
             valew
             ,
             &
             dignity
             of
             merit
             to
             our
             good
             workes
             .
             
             They
             assigne
             to
             their
             priuate
             spirit
             a
             double
             effect
             ,
             the
             one
             of
             proposing
             the
             obiect
             ;
             the
             other
             ,
             of
             working
             in
             the
             subiect
             .
             In
             respect
             of
             the
             obiect
             it
             proposeth
             to
             them
             ,
             
             what
             they
             are
             to
             belieue
             ,
             and
             why
             they
             are
             to
             beleeue
             it
             ,
             and
             how
             they
             are
             to
             know
             both
             .
             In
             respect
             of
             the
             subiect
             ,
             it
             workes
             in
             them
             (
             say
             they
             )
             a
             firme
             and
             infallible
             assurance
             of
             all
             the
             former
             thinges
             belieued
             ,
             so
             that
             they
             stand
             sure
             and
             certaine
             ,
             not
             only
             of
             the
             Scripture
             &
             the
             sense
             of
             it
             ,
             
             and
             of
             their
             doctrine
             ,
             and
             verity
             of
             it
             ;
             but
             also
             of
             their
             spirit
             ,
             that
             it
             is
             of
             the
             Lord
             ,
             and
             of
             their
             saluation
             ,
             
               that
               it
               is
               as
               due
               to
               them
               ,
               as
               it
               is
            
             (
             to
             vse
             Caluins
             owne
             words
             )
             
               due
               to
               Christ
               ,
               and
               that
               they
               can
               no
               more
               loose
               heauen
               ,
               then
               can
               Christ
               ,
            
             
             
               nor
               be
               no
               more
               damned
               ,
               then
               can
               Christ
               .
            
             In
             which
             they
             attribute
             to
             their
             priuate
             spirit
             all
             the
             reason
             of
             credibility
             exteriour
             ,
             and
             all
             the
             operation
             interiour
             ,
             both
             in
             the
             will
             and
             vnderstanding
             ,
             which
             they
             haue
             of
             the
             certainty
             of
             all
             their
             faith
             ,
             and
             saluation
             .
             By
             all
             which
             is
             apparent
             ,
             that
             as
             they
             made
             it
             the
             sole
             ground
             &
             foundation
             (
             which
             is
             in
             the
             former
             part
             at
             large
             proued
             )
             on
             which
             their
             faith
             is
             built
             :
             so
             they
             make
             it
             the
             sole
             meanes
             (
             as
             is
             here
             proued
             )
             and
             the
             totall
             cause
             ,
             materiall
             ,
             formall
             ,
             finall
             and
             efficient
             ,
             both
             exteriourly
             reuealing
             ,
             proposing
             ,
             and
             persuading
             ,
             and
             interiourly
             working
             ,
             or
             rather
             deluding
             them
             in
             the
             obstinacy
             ,
             rather
             then
             certainty
             ,
             of
             their
             supposed
             faith
             .
             And
             this
             priuate
             spirit
             ,
             and
             this
             effect
             of
             it
             ,
             is
             that
             ,
             which
             they
             rest
             vpon
             ,
             and
             that
             which
             in
             this
             second
             Part
             we
             intend
             ,
             by
             the
             assistance
             of
             Gods
             grace
             ,
             to
             confute
             ,
             and
             disproue
             .
          
        
      
       
         
         
           THE
           PRIVATE
           SPIRITS
           INTERPRETATION
           OF
           HOLY
           SCRIPTVRE
           ,
           Deciding
           of
           controuersies
           ,
           &
           iudging
           of
           mysteries
           of
           Fayth
           ,
           cōfuted
           by
           holy
           Scripture
           .
           CHAP.
           II.
           
        
         
           
             Out
             of
             1.
             
             S.
             Iohn
             
               4.
               1.
            
             
             S.
             Paul
             1.
             
             Tim.
             4.11
             .
             Act.
             
               20.30
               .
               2.
            
             S.
             Pet.
             2.
             describing
             this
             Spirit
             .
             SECT
             .
             I.
             
          
           
             THE
             holy
             Ghost
             ,
             in
             holy
             Writ
             borh
             foreseeing
             ,
             and
             also
             forshewing
             to
             vs
             ,
             the
             abuse
             of
             this
             priuate
             spirit
             ,
             the
             better
             to
             forewarne
             vs
             of
             it
             ,
             &
             to
             arme
             vs
             against
             it
             ,
             doth
             not
             only
             in
             generall
             ,
             as
             it
             doth
             many
             other
             abuses
             :
             but
             euen
             in
             particuler
             ,
             and
             as
             it
             were
             on
             set
             purpose
             ,
             both
             plainely
             decipher
             ,
             and
             describe
             it
             ,
             &
             also
             fully
             confute
             ,
             and
             condemne
             it
             .
             Out
             of
             it
             therefore
             ,
             we
             will
             draw
             our
             first
             arguments
             of
             confutation
             ,
             and
             by
             it
             conuince
             
             of
             falsity
             ,
             this
             deceitfull
             ,
             and
             deceauing
             spirit
             .
             And
             first
             to
             begin
             with
             the
             new
             Testament
             ,
             for
             the
             more
             full
             instruction
             of
             our selues
             ,
             and
             the
             plainer
             confutation
             of
             this
             spirit
             ,
             I
             will
             for
             one
             proofe
             conioine
             in
             one
             argument
             ,
             the
             testimonies
             of
             the
             chiefest
             Apostles
             ,
             that
             is
             ,
             of
             S.
             Iohn
             ,
             S.
             Peter
             ,
             and
             S.
             Paul.
             
          
           
             First
             S.
             Iohn
             1.
             
               epist
               .
               chap.
            
             4
             v.
             1.
             doth
             plainely
             giue
             admonitions
             against
             this
             spirit
             ,
             
             (
             1
             )
             
               Belieue
               not
               euery
               spirit
            
             ;
             (
             2
             )
             
               but
               try
               the
               spirits
               if
               they
               be
               of
               God.
            
             Secondly
             both
             
               S.
               Iohn
            
             ,
             and
             
               S.
               Paul
            
             doe
             giue
             the
             reasons
             why
             we
             should
             not
             belieue
             ,
             but
             try
             these
             spirits
             .
             
             S.
             Iohn
             v.
             2.
             
             
               Because
               many
               false
               spirits
               are
               gone
               out
               into
               the
               world
               .
            
             S.
             Paul
             ,
             1.
             
             Tim.
             4.11
             .
             
               Because
               in
               the
               last
               tymes
               certaine
               shall
               depart
               from
               the
               fayth
               ,
               attending
               to
               spirits
               of
               errour
               ,
               and
               doctrine
               of
               Diuells
               .
            
             Againe
             ,
             2.
             
             Cor.
             11.14
             .
             
               For
               that
               Satan
               himselfe
               ,
               doth
               transfigure
               himselfe
               ,
               into
               an
               Angell
               of
               light
               ,
            
             that
             is
             ,
             doth
             make
             shew
             of
             workes
             of
             piety
             ,
             iustice
             ,
             and
             deuotion
             ,
             thereby
             to
             allure
             men
             ,
             by
             opiniō
             of
             him
             ,
             to
             his
             traps
             of
             errours
             &
             damnation
             .
             
             Thirdly
             ,
             both
             S.
             Peter
             ,
             &
             S.
             Paul
             ,
             do
             shew
             in
             what
             sortes
             of
             persons
             is
             this
             spirit
             ,
             &
             what
             fruits
             and
             effects
             it
             produceth
             in
             them
             .
             S.
             Paul
             briefly
             calls
             the
             persons
             ,
             (a)
             
               Rauening
               wolues
               ,
               who
               after
               his
               departure
               will
               enter
               among
               them
               ;
               and
               men
               who
               arising
               out
               of
               themselues
               ,
               will
               speake
               peruerse
               thinges
               ,
               and
               draw
               many
               disciples
               after
               themselues
               .
            
             S.
             Peter
             more
             fully
             describes
             the
             effects
             of
             it
             ,
             shewing
             ,
             (b)
             
               That
               it
               makes
               false
               Prophets
               ,
               and
               lying
               maisters
               ,
               who
               bring
               in
               Sectes
               ,
            
             or
             (
             as
             it
             is
             in
             the
             Greeke
             )
             
               heresies
               of
               perdition
            
             .
             (c)
             
               Who
               blaspheme
               the
               way
               of
               truth
            
             ;
             (d)
             
               walke
               in
               the
               concupiscence
               of
               vncleanesse
               ,
               contemne
               dominion
            
             ;
             (e)
             
               allure
               vnstable
               soules
            
             ;
             (f)
             
               promise
               liberty
            
             ;
             (g)
             
               speake
               proud
               thinges
               of
               vanity
            
             ;
             (h)
             
               entangle
               those
               ,
               who
               flye
               from
               co-inquinations
               of
               the
               world
            
             ;
             (i)
             
               and
               turnes
               from
               the
               holy
               Commandement
               ,
               and
               knowne
               way
               of
               Iustice
            
             ;
             (k)
             
               and
               being
               vnlearned
               ,
               &
               vnstable
               ,
               depraue
               the
               Scriptures
               to
               their
               perdition
               .
            
             These
             are
             the
             effects
             of
             this
             spirit
             ,
             which
             that
             we
             should
             not
             belieue
             ,
             for
             the
             foresayd
             reasons
             ,
             the
             Apostle
             did
             giue
             the
             foresayd
             caueat
             ,
             or
             admonition
             .
          
           
             
             In
             which
             we
             may
             note
             .
             First
             ,
             for
             the
             former
             admonition
             ,
             that
             there
             are
             diuers
             reasons
             ,
             why
             we
             are
             not
             to
             belieue
             euery
             spirit
             .
             1.
             
             Because
             there
             are
             so
             many
             ,
             and
             diuers
             
             spirits
             :
             As
             one
             (a)
             
               the
               spirit
               of
               God
               ,
               which
               is
               of
               God.
            
             Another
             (b)
             
               the
               spirit
               of
               man
               which
               is
               in
               man.
            
             Another
             (c)
             
               the
               spirit
               of
               the
               world
               ,
               which
               is
               of
               worldly
               thinges
               .
            
             Another
             (d)
             
               the
               spirit
               of
               the
               Diuell
               ,
               which
               is
               euill
               .
            
             One
             (e)
             
               which
               is
               the
               spirit
               of
               truth
               .
            
             Another
             (f)
             
               the
               spirit
               of
               lying
               ,
               and
               errour
               .
            
             One
             (g)
             
               the
               spirit
               of
               wisedome
               and
               vnderstanding
               .
            
             Another
             (h)
             
               the
               spirit
               of
               giddinesse
            
             .
             2.
             
             Because
             the
             effects
             of
             these
             spirits
             are
             often
             doubtfull
             ,
             &
             not
             certaine
             of
             what
             spirit
             they
             proceed
             .
             3.
             
             Because
             the
             similitude
             and
             manner
             of
             their
             operations
             ,
             &
             motions
             is
             many
             tymes
             great
             ,
             and
             hard
             to
             be
             discerned
             .
             4.
             
             Because
             the
             art
             and
             meanes
             how
             to
             discerne
             ,
             and
             iudge
             of
             them
             ,
             is
             very
             hard
             ,
             &
             not
             certaine
             .
             5.
             
             Because
             the
             guift
             of
             discerning
             them
             is
             extraordinary
             ,
             rare
             ,
             and
             giuen
             to
             few
             (
             of
             all
             which
             is
             fully
             treated
             in
             the
             ensuing
             Chapters
             ,
             )
             therefore
             great
             reason
             there
             is
             ,
             not
             to
             belieue
             the
             suggestion
             of
             euery
             spirit
             :
             great
             danger
             there
             is
             in
             following
             the
             direction
             of
             euery
             priuate
             spirit
             ,
             &
             great
             discretion
             must
             be
             vsed
             ,
             before
             that
             any
             man
             ,
             though
             learned
             and
             holy
             ,
             much
             more
             simple
             and
             sinnefull
             ,
             can
             either
             in
             wisedome
             and
             prudence
             giue
             credit
             ;
             or
             with
             safety
             ,
             and
             security
             ,
             rely
             himselfe
             ,
             his
             fayth
             ,
             and
             saluation
             vpon
             any
             priuate
             spirit
             ,
             or
             motion
             of
             it
             .
             Reason
             therfore
             ,
             and
             experience
             confi●mes
             the
             doctrine
             ,
             and
             caueat
             of
             S.
             Iohn
             ,
             
               That
               we
               should
               not
               belieue
               euery
               spirit
               .
            
          
           
             Secondly
             ,
             we
             may
             note
             for
             the
             tryall
             of
             these
             spirits
             .
             1.
             
             
             How
             ,
             and
             by
             what
             rule
             ,
             this
             tryall
             is
             to
             be
             made
             .
             2.
             
             Who
             ,
             and
             what
             sort
             of
             persons
             ,
             are
             to
             make
             it
             ,
             and
             apply
             the
             rule
             .
             For
             the
             rule
             and
             meane
             of
             trying
             these
             spirits
             ,
             Catholikes
             assigne
             it
             to
             be
             the
             spirit
             of
             Gods
             Church
             ,
             or
             of
             the
             chiefe
             Pastours
             in
             it
             ,
             &
             gouernours
             of
             it
             ,
             as
             consenting
             ,
             
             or
             at
             the
             least
             not
             dissenting
             one
             with
             another
             :
             and
             as
             vnited
             ,
             and
             no
             way
             separated
             by
             schisme
             ,
             or
             heresy
             from
             their
             head
             ;
             so
             that
             what
             spirit
             soeuer
             is
             squared
             by
             this
             spirit
             ,
             directed
             by
             it
             ,
             and
             conformable
             in
             fayth
             ,
             and
             manners
             to
             it
             ,
             is
             infallibly
             the
             spirit
             of
             God.
             And
             what
             spirit
             of
             whomesoeuer
             is
             contrary
             to
             it
             ,
             diuided
             from
             it
             ,
             or
             separated
             from
             communion
             or
             society
             of
             it
             ,
             is
             certainly
             not
             the
             spirit
             of
             God
             ,
             but
             of
             man
             ,
             the
             world
             ,
             or
             the
             Diuell
             .
             And
             this
             is
             a
             way
             certaine
             to
             try
             spirits
             ,
             and
             discerne
             which
             is
             true
             ,
             or
             false
             ;
             good
             ,
             or
             bad
             ;
             of
             God
             ,
             or
             the
             
             enemy
             .
             For
             sith
             the
             spirit
             of
             God
             is
             (
             as
             God
             is
             )
             one
             and
             not
             diuided
             ,
             (1)
             
               One
               God
               ,
               one
               Lord
               ,
               one
               spirit
               ,
               one
               and
               the
               same
               spirit
               .
               In
               one
               spirit
               we
               are
               baptized
               into
               one
               ,
               and
               in
               one
               spirit
               made
               all
               to
               drinke
            
             ;
             And
             sith
             the
             Church
             of
             God
             is
             directed
             by
             this
             one
             ,
             and
             the
             same
             spirit
             ,
             this
             spirit
             of
             truth
             ,
             this
             (2)
             
               Paraclete
               ,
               the
               Holy
               Ghost
               ,
               which
               shall
               teach
               all
               truth
            
             :
             It
             followes
             that
             whosouer
             are
             partes
             of
             this
             Church
             ,
             and
             members
             of
             this
             body
             (3)
             
               You
               are
               the
               body
               of
               Christ
               ,
               and
               members
               of
               member
            
             ;
             must
             haue
             their
             spirit
             vnited
             with
             it
             ,
             ordered
             by
             it
             ,
             and
             subordinate
             to
             it
             .
             And
             see
             whatsoeuer
             spirit
             is
             contrary
             to
             it
             ,
             or
             diuided
             from
             it
             ,
             cannot
             be
             the
             spirit
             of
             God
             ,
             but
             the
             spirit
             of
             the
             enemy
             of
             God.
             This
             is
             apparent
             out
             of
             authority
             of
             holy
             Scripture
             .
          
           
             
             The
             Protestants
             for
             the
             most
             part
             will
             haue
             this
             rule
             of
             triall
             to
             be
             Scripture
             ;
             for
             so
             is
             their
             common
             Tenet
             ,
             that
             al
             spirits
             are
             to
             be
             tryed
             by
             the
             word
             of
             God
             :
             yet
             some
             of
             them
             ,
             of
             more
             quick
             insight
             ,
             finding
             this
             to
             be
             insufficient
             (
             Because
             (
             sayth
             Caluin
             )
             
               they
               who
               say
               thus
            
             ,
             
             
               say
               somewhat
               ,
               but
               not
               all
               ;
               for
               except
               we
               haue
               the
               spirit
               of
               prudence
               to
               discerne
               ,
               it
               will
               little
               auaile
               to
               haue
               the
               Scripture
               on
               the
               fingers
               ends
            
             )
             therefore
             they
             assigne
             the
             consent
             of
             Church
             ,
             or
             Councel
             ,
             for
             vnity
             sake
             (
             thus
             saith
             Caluin
             )
             
               to
               be
               this
               publicke
               rule
               ,
               or
               meanes
               ,
               against
               those
               mad
               men
               who
               bragge
               of
               the
               spirit
               .
            
             But
             being
             vrged
             (
             yea
             Caluin
             vrges
             it
             himselfe
             )
             whether
             a
             man
             shall
             rest
             on
             the
             Councels
             determination
             ?
             he
             resolues
             ,
             Noe.
             For
             (
             sayth
             he
             )
             
               euery
               spirit
               of
               euery
               priuate
               belieuer
               shall
               iudge
               of
               this
               decree
               ,
               and
               determination
               of
               the
               Councell
               .
            
             If
             so
             ,
             then
             as
             the
             publicke
             Councell
             shall
             try
             and
             iudge
             the
             spirit
             of
             euery
             priuate
             man
             ,
             so
             the
             spirit
             of
             euery
             priuate
             man
             shal
             againe
             try
             &
             iudg
             the
             spirit
             of
             the
             Councel
             .
             And
             then
             what
             end
             or
             pause
             wil
             be
             of
             trying
             and
             iudging
             ,
             betweene
             euery
             priuate
             mans
             spirit
             ,
             &
             the
             Councells
             spirit
             ?
             And
             what
             certainty
             can
             be
             in
             either
             ?
             This
             therefore
             is
             a
             round
             ,
             or
             circle
             ,
             no
             meanes
             or
             rule
             to
             try
             spirits
             ,
             if
             they
             be
             of
             God
             ,
             as
             in
             the
             eight
             Chapter
             is
             more
             fully
             declared
             .
             And
             this
             for
             the
             rule
             of
             trying
             spirits
             .
          
           
             
             For
             the
             persons
             who
             by
             office
             haue
             right
             to
             try
             spirits
             ,
             and
             apply
             this
             rule
             and
             meanes
             ;
             though
             the
             Catholikes
             prohibit
             none
             ,
             yea
             perswade
             all
             for
             their
             owne
             satisfaction
             ,
             to
             do
             it
             ,
             so
             they
             do
             it
             by
             the
             direction
             of
             the
             former
             rule
             ,
             &
             
             according
             to
             the
             modell
             of
             it
             :
             yet
             the
             proper
             office
             ,
             &
             function
             to
             do
             it
             ,
             they
             assigne
             only
             to
             the
             Pastours
             ,
             and
             directours
             in
             Gods
             church
             ,
             who
             by
             the
             authority
             of
             their
             function
             ,
             and
             the
             ability
             of
             their
             learning
             ,
             should
             in
             reason
             be
             more
             fit
             to
             discerne
             these
             spirits
             ,
             and
             direct
             the
             people
             ,
             in
             the
             discerning
             of
             them
             ,
             and
             also
             by
             this
             direction
             ,
             establish
             &
             keep
             a
             subordination
             of
             inferiours
             to
             Superiours
             ,
             or
             of
             the
             sheep
             to
             the
             Pastour
             ,
             and
             nourish
             and
             maintaine
             an
             vnity
             of
             of
             Faith
             and
             doctrine
             among
             both
             .
             
             The
             Protestantes
             giue
             this
             right
             and
             office
             of
             discerning
             spirits
             ,
             to
             all
             ,
             and
             euery
             faythfull
             person
             ,
             to
             whome
             they
             giue
             liberty
             euery
             one
             to
             try
             and
             iudge
             their
             Pastour
             ,
             yea
             all
             Pastours
             ,
             Prelates
             ,
             Coūcels
             ,
             and
             their
             spirits
             .
             Whereby
             ,
             as
             they
             infringe
             all
             Ecclesiasticall
             subordination
             ,
             so
             they
             are
             expresly
             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
             (a)
             
               transfigureth
               himselfe
               ,
               deceauing
               many
            
             ,
             and
             making
             many
             false
             Prophets
             and
             rauenous
             wolues
             :
             That
             spirit
             which
             brings
             in
             (b)
             
               Sects
               of
               perdition
            
             ,
             drawing
             many
             out
             of
             the
             Church
             ,
             which
             causeth
             so
             many
             to
             (c)
             
               blaspheme
               the
               way
               of
               truth
               ,
               to
               walke
               in
               concupiscence
               ,
            
             (d)
             
               to
               contemne
               dominion
            
             ,
             (e)
             
               to
               allure
               vnstable
               soules
            
             ,
             (f)
             
               to
               promise
               liberty
               ,
               to
               speake
               proudly
               ,
            
             (g)
             
               to
               depraue
               Scriptures
            
             ,
             (h)
             
               to
               turne
               from
               the
               Commandement
            
             ,
             (i)
             
               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
             ,
             (4)
             
               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
               datis
            
             ,
             or
             graces
             freely
             bestowed
             ,
             which
             are
             speciall
             to
             some
             persons
             only
             ,
             and
             those
             not
             alwayes
             Saints
             ,
             &
             holy
             men
             .
             For
             which
             we
             may
             note
             ,
             that
             S.
             Paul
             ,
             1.
             
             Cor.
             12.18
             .
             of
             the
             9.
             guifts
             of
             the
             Holy
             Ghost
             which
             there
             he
             recounts
             ,
             and
             of
             which
             foure
             ,
             to
             wit
             ,
             1.
             
               curing
               diseases
            
             ,
             2.
             
               working
               miracles
            
             ,
             3.
             
               prophecy
               of
               future
               euents
            
             ,
             4.
             
               discerning
               of
               spirits
            
             ,
             are
             transeunt
             motions
             ;
             and
             fiue
             ,
             to
             wit
             ,
             1.
             
             Wisedome
             ,
             2.
             
             Knowledge
             ,
             3.
             
             Fayth
             ,
             4.
             
             
               Kindes
               of
               tongues
            
             ,
             5.
             
             
               Interpretation
               of
               languages
            
             ,
             are
             according
             to
             Deuines
             ,
             permanent
             habits
             :
             of
             these
             I
             say
             doth
             S.
             Paul
             assigne
             5.
             both
             them
             ,
             and
             their
             proper
             function
             ,
             to
             be
             about
             the
             deciding
             ,
             or
             explicating
             of
             matters
             of
             beliefe
             ,
             &
             interpreting
             of
             holy
             Scripture
             ,
             that
             is
             ,
             1.
             
             Wisedome
             ,
             which
             is
             to
             explicate
             the
             high
             mysteries
             of
             the
             Trinity
             ,
             Incarnation
             ,
             predestination
             ,
             and
             the
             like
             .
             2.
             
             Knowledge
             ,
             which
             is
             to
             explicate
             either
             matters
             of
             manners
             ,
             
             what
             we
             are
             to
             do
             ,
             and
             how
             to
             liue
             ;
             or
             mysteries
             of
             fayth
             ,
             by
             examples
             ,
             comparisons
             ,
             and
             philosophicall
             reasons
             .
             3.
             
             Fayth
             ,
             which
             is
             eyther
             without
             feare
             to
             professe
             ,
             and
             preach
             what
             is
             belieued
             ,
             or
             by
             contemplation
             ,
             to
             penetrate
             and
             explicate
             the
             deep
             mysteries
             of
             beliefe
             .
             4.
             and
             5.
             to
             wit
             ,
             
               Kindes
               of
               tongues
            
             ,
             &
             
               interpretation
               of
               languages
            
             ,
             which
             is
             to
             explicate
             obscure
             and
             hard
             places
             of
             Scripture
             ,
             to
             interprete
             hymnes
             ,
             and
             prophecies
             in
             strang
             languages
             ,
             and
             to
             translate
             the
             Scripture
             into
             other
             tongues
             .
             All
             which
             in
             their
             seuerall
             function
             ,
             and
             in
             diuers
             manners
             ,
             are
             imployed
             in
             discerning
             iudging
             ,
             and
             interpreting
             of
             mysteries
             of
             fayth
             ,
             &
             difficulties
             of
             scripture
             .
          
           
             Secondly
             ,
             we
             may
             note
             ,
             that
             these
             guifts
             ,
             doe
             not
             necessarily
             depend
             ,
             and
             follow
             vpon
             iustifying
             Grace
             ,
             
             and
             so
             are
             not
             common
             to
             all
             faythfull
             ,
             or
             true
             children
             of
             God
             ,
             but
             are
             speciall
             guifts
             &
             graces
             bestowed
             ,
             some
             vpon
             one
             person
             ,
             some
             vpon
             another
             ,
             euery
             one
             
               as
               the
               spirit
               of
               God
               pleases
               .
            
             v.
             11.
             not
             all
             vpon
             euery
             one
             .
             This
             is
             apparent
             ,
             first
             out
             of
             the
             text
             ,
             which
             sayth
             :
             
               That
               to
               one
               ,
               certes
               ,
               by
               the
               spirit
               ,
               is
               giuen
               the
               word
               of
               VVisedome
               ;
               to
               another
               the
               word
               of
               Knowledge
               ;
               to
               another
               Fayth
               ;
               to
               another
               Interpretation
               of
               languages
               ;
               to
               another
               Grace
               of
               doing
               cures
               ,
               of
               miracles
               ,
               of
               prophecy
               ,
               of
               tongues
               ,
               of
               discerning
               of
               spirits
               .
            
             v.
             8.9.10
             .
             &c.
             Againe
             :
             
               Are
               all
               Apostles
            
             ?
             as
             heades
             ;
             
               Are
               all
               Prophets
            
             ?
             as
             eyes
             ;
             
               Are
               all
               Doctours
            
             ?
             as
             tongues
             ;
             
               Are
               all
               miracles
               ,
               and
               hauing
               the
               grace
               of
               doing
               cures
               ?
            
             as
             handes
             ;
             
               Do
               all
               speak
               with
               tongues
               ?
               Doe
               all
               interprete
               the
               Scripture
               ?
            
             as
             Maisters
             ;
             no
             surely
             .
             For
             he
             hath
             giuen
             some
             ,
             not
             all
             ,
             
               to
               be
               Apostles
               ;
               Some
            
             ,
             not
             all
             ,
             
               to
               be
               Prophets
               ;
               Other
               some
               ,
            
             not
             all
             ,
             
               to
               be
               Euangelistes
               ;
               Other
               some
               ,
            
             not
             all
             ,
             
               to
               be
               Pastours
               ,
               and
               Doctours
               ,
               to
               the
               consummation
               of
               the
               Saints
               ,
               into
               the
               worke
               of
               the
               ministery
            
             &c.
             Eph.
             4.11
             .
             Secondly
             the
             same
             is
             apparent
             by
             the
             comparison
             of
             this
             mysticall
             body
             ,
             with
             a
             naturall
             body
             ,
             which
             also
             the
             Apostle
             vseth
             ,
             v.
             14.
             &c
             ,
             for
             as
             all
             members
             haue
             not
             the
             same
             operation
             ,
             but
             some
             haue
             one
             ,
             some
             another
             ,
             the
             eyes
             to
             see
             ,
             the
             hands
             to
             worke
             ,
             the
             feet
             to
             walk
             ,
             the
             head
             to
             discourse
             ;
             so
             in
             the
             mysticall
             body
             ,
             all
             and
             euery
             one
             though
             faythfull
             ,
             haue
             not
             the
             same
             and
             all
             guiftes
             ,
             but
             some
             one
             ,
             some
             another
             ;
             as
             some
             haue
             the
             guift
             of
             cures
             ,
             some
             of
             miracles
             ,
             some
             
             of
             tongues
             ;
             so
             also
             some
             haue
             the
             guift
             of
             
               Wisedome
               ,
               Science
            
             ,
             and
             Interpretation
             ,
             but
             all
             haue
             not
             euery
             one
             of
             them
             ;
             therfore
             some
             must
             as
             Maisters
             ,
             teach
             ;
             some
             as
             Scholers
             learne
             ;
             some
             as
             heades
             direct
             and
             instruct
             ;
             some
             as
             members
             be
             directed
             ,
             and
             instructed
             :
             so
             that
             ,
             as
             all
             members
             ,
             are
             not
             one
             member
             ,
             so
             neither
             hath
             one
             member
             all
             operations
             ,
             or
             functions
             ;
             but
             according
             to
             diuision
             of
             graces
             ,
             is
             also
             diuision
             of
             
               ministrations
               ,
               and
               operations
            
             .
             v.
             4.
             
          
           
             
             Out
             of
             which
             it
             doth
             follow
             ,
             first
             ;
             that
             the
             guift
             of
             interpretation
             of
             holy
             Scripture
             ,
             and
             explicating
             of
             high
             mysteryes
             of
             fayth
             ,
             is
             a
             guift
             ,
             not
             generall
             and
             common
             to
             all
             the
             faythfull
             ,
             as
             depending
             and
             following
             necessary
             vpon
             Fayth
             ,
             or
             grace
             ,
             but
             speciall
             and
             particuler
             to
             some
             ,
             as
             gratis
             giuen
             ,
             to
             whome
             it
             pleaseth
             God
             to
             giue
             it
             .
             Secondly
             ,
             that
             all
             faythfull
             ,
             and
             iust
             persons
             ,
             cannot
             be
             directed
             by
             this
             extraordinary
             guifte
             ,
             in
             their
             iudgement
             of
             fayth
             ,
             decision
             of
             controuersies
             ,
             and
             interpretation
             of
             scripture
             ,
             because
             it
             is
             not
             giuen
             to
             euery
             iust
             man
             ,
             as
             is
             proued
             :
             not
             yet
             only
             to
             the
             iust
             ,
             
             but
             sometymes
             to
             the
             vniust
             ,
             as
             to
             those
             who
             cast
             out
             Diuells
             ,
             in
             our
             Sauiours
             name
             ,
             and
             yet
             he
             knew
             them
             not
             ,
             that
             is
             ,
             
             did
             not
             approue
             ,
             and
             commend
             them
             .
             And
             out
             of
             these
             I
             argue
             thus
             .
          
           
             To
             interprete
             Scripture
             ,
             and
             decide
             Controuersies
             of
             Fayth
             ,
             is
             a
             guift
             ,
             not
             giuen
             generally
             to
             all
             the
             iust
             or
             faithfull
             ,
             by
             vertue
             of
             their
             iustification
             :
             but
             extraordinarily
             bestowed
             vpon
             some
             only
             ,
             as
             a
             grace
             ,
             
               gratis
               data
            
             :
             but
             the
             priuate
             spirit
             ,
             according
             to
             the
             Protestant
             doctrine
             ,
             is
             a
             guift
             giuen
             to
             all
             ,
             and
             euery
             faithfull
             ,
             by
             vertue
             of
             their
             iustification
             ,
             not
             
               gratia
               gratis
               data
            
             :
             to
             some
             therefore
             the
             Protestant
             priuate
             spirit
             cannot
             be
             a
             guift
             ,
             giuen
             to
             interprete
             ,
             in
             euery
             one
             ,
             the
             holy
             Scripture
             ,
             and
             iudge
             of
             all
             controuersies
             of
             fayth
             .
             The
             Maior
             ,
             is
             the
             doctrine
             of
             the
             Holy
             Ghost
             .
             The
             Minor
             ,
             is
             the
             doctrine
             of
             the
             Protestants
             .
             And
             so
             the
             conclusion
             following
             out
             of
             both
             ,
             is
             most
             certaine
             .
          
        
         
           
           
             Out
             of
             
               Ezech
               13.
            
             describing
             ,
             in
             false
             Prophets
             ,
             this
             priuate
             spirit
             ,
             with
             the
             effects
             &
             punishment
             of
             it
             .
             
               SECT
               .
               IIII.
            
             
          
           
             THE
             fourth
             proofe
             is
             out
             of
             the
             Prophet
             Ezechiel
             ,
             who
             chap.
             13.
             doth
             describe
             ,
             and
             decypher
             to
             vs
             ,
             1.
             
             This
             priuate
             spirit
             what
             it
             is
             .
             2.
             the
             persons
             in
             whome
             it
             is
             .
             3.
             
             the
             effects
             which
             it
             worketh
             .
             4.
             the
             punishment
             which
             ensues
             vpon
             it
             .
             Therefore
             he
             describes
             ,
             that
             spirit
             to
             be
             the
             same
             ,
             with
             this
             priuate
             spirit
             ,
             that
             is
             ,
             
               The
               spirit
               of
               their
               owne
               hart
               ,
            
             
             
               which
               the
               Prophets
               follow
            
             .
             v.
             3.2
             .
             This
             spirit
             is
             in
             the
             men-prophets
             ,
             
               The
               Prophets
               of
               Israell
               ,
               that
               prophecy
               .
            
             v.
             2.
             
             &
             in
             the
             women-prophets
             ,
             
               The
               daughters
               of
               the
               people
               ,
               which
               prophecy
            
             v.
             17.
             both
             of
             them
             being
             the
             people
             of
             God
             ,
             
             and
             chosen
             Israelites
             .
             3.
             
             The
             effects
             of
             it
             ,
             
             are
             .
             1.
             
             Blindnes
             ,
             
               they
               see
               nothing
            
             ▪
             v.
             3.
             2.
             
             Vanity
             ,
             
               They
               see
               vaine
               thinges
            
             .
             3.
             
             Lyes
             ,
             
               They
               diuine
               lyes
            
             ,
             saying
             ,
             
               Our
               Lord
               sayth
               ,
               whereas
               I
               haue
               not
               spoken
               ,
            
             v.
             7.
             &
             chap.
             22.28
             .
             saying
             :
             
               Peace
               ,
               and
               there
               is
               not
               peace
               ,
            
             v.
             10.
             4.
             
             Fraud
             ,
             which
             ,
             
               as
               Foxes
               in
               the
               desertes
            
             ,
             v.
             4.
             tyed
             by
             the
             taile
             of
             malice
             ,
             and
             seuered
             in
             the
             heades
             of
             doctrine
             ,
             doe
             destroy
             the
             vinyards
             of
             Christ
             .
             Cant.
             2.
             as
             dawbing
             of
             a
             wall
             ,
             made
             by
             the
             dawbers
             of
             clay
             or
             morture
             ,
             but
             without
             temper
             of
             chaffe
             or
             straw
             ,
             v.
             11.
             
             As
             cushions
             and
             pillowes
             ,
             made
             by
             delicious
             women
             ,
             and
             layd
             vnder
             mens
             heades
             to
             lull
             them
             in
             security
             ,
             and
             catch
             their
             soules
             .
             In
             both
             which
             with
             faire
             exteriour
             shew
             ,
             and
             hopefull
             promises
             they
             deceaue
             the
             people
             ,
             feeding
             some
             with
             a
             security
             of
             future
             good
             ,
             &
             terrifying
             others
             with
             danger
             of
             future
             euill
             ,
             that
             they
             might
             
               kill
               the
               soules
            
             ,
             that
             is
             ,
             denounce
             that
             they
             shall
             be
             killed
             :
             
               who
               dye
               not
               ,
               and
               viuificate
               the
               soules
               ,
            
             that
             is
             ,
             declare
             that
             they
             shall
             liue
             :
             
               which
               liue
               not
               ,
               lying
               to
               the
               people
               that
               belieue
               lyes
               .
            
             v.
             19.4
             .
             
             The
             punishment
             it
             brings
             with
             it
             ,
             is
             
               woe
               to
               the
               foolish
               Prophets
            
             ,
             v.
             3.
             
               woe
               to
               them
               that
               sow
               cushions
               ,
               and
               make
               pillowes
               :
               I
               will
               destroy
               the
               wall
               ,
               and
               accomplish
               my
               indignation
               in
               it
               :
               my
               hand
               shall
               be
               vpon
               the
               Prophets
               ;
               in
               the
               councell
               of
               my
               people
               ,
               shall
               they
               not
               be
               ;
               and
               in
               the
               Scripture
               ,
               of
               the
               house
               of
               Israell
               ,
               they
               shall
               not
               be
               
               written
               ;
               neither
               shall
               they
               enter
               into
               the
               land
               of
               Israell
               .
            
             v.
             9.
             
             
               They
               shall
               diuine
               no
               more
               ,
               and
               I
               will
               deliuer
               my
               people
               out
               of
               their
               hands
               .
            
             v.
             21.23
             .
             Loe
             ,
             heere
             is
             described
             the
             nature
             ,
             the
             authour
             ,
             the
             effect
             ,
             and
             the
             punishment
             of
             this
             spirit
             .
          
           
             In
             all
             which
             ,
             if
             we
             compare
             spirit
             with
             spirit
             ,
             person
             with
             person
             ,
             effect
             with
             effect
             ,
             and
             punishment
             with
             punishement
             ,
             
             we
             shall
             find
             the
             priuate
             spirit
             of
             the
             Protestants
             properly
             described
             ,
             in
             this
             false
             spirit
             of
             the
             false
             Prophets
             .
             This
             false
             spirit
             of
             the
             false
             Prophets
             was
             a
             
               spirit
               of
               their
               owne
               ,
               a
               spirit
               of
               their
               owne
               hart
               ,
            
             that
             is
             ,
             of
             their
             owne
             inuention
             ,
             according
             to
             their
             fancy
             ,
             because
             ,
             as
             sayth
             the
             Prophet
             Hieremy
             :
             
             
               They
               did
               falsely
               prophecy
               to
               you
               in
               my
               name
               ,
               and
               I
               sent
               them
               not
               ,
               sayth
               our
               Lord.
            
             The
             priuate
             spirit
             of
             the
             Protestants
             ,
             is
             a
             spirit
             of
             euery
             mans
             owne
             ,
             and
             his
             owne
             hart
             ,
             euery
             one
             hath
             his
             owne
             spirit
             ,
             and
             that
             priuate
             ,
             and
             singular
             to
             himselfe
             .
             Euery
             one
             sayth
             ,
             his
             spirit
             is
             of
             the
             Lord
             ,
             whereas
             our
             Lord
             hath
             not
             sent
             either
             them
             ,
             or
             their
             spirit
             .
             These
             false
             Prophets
             were
             
               some
               men
               ,
               some
               women
            
             ,
             all
             Prophetes
             of
             Israell
             v.
             1.
             
             
               Daughters
               of
               my
               people
            
             ,
             v.
             17.
             all
             reputed
             among
             the
             faythfull
             children
             of
             God
             ,
             and
             yet
             false
             Prophetes
             ,
             and
             false
             Prophetesses
             were
             they
             both
             .
             The
             Protestants
             ,
             who
             chalenge
             this
             spirit
             ,
             
             are
             all
             Prophets
             ,
             that
             is
             ,
             interpreters
             of
             the
             word
             of
             God
             :
             they
             are
             (
             in
             their
             opinion
             )
             all
             faithfull
             &
             elect
             children
             of
             God
             ,
             all
             endued
             with
             this
             spirit
             ,
             which
             is
             giuen
             to
             all
             ,
             &
             common
             to
             al
             men
             &
             women
             ,
             &
             by
             it
             euery
             one
             of
             them
             doth
             prophecy
             ,
             and
             interprete
             Scripture
             .
             The
             fruits
             and
             effects
             of
             this
             spirit
             ,
             were
             
               Blindenesse
               ,
               Vanity
               ,
               Lying
            
             and
             Deceit
             ,
             by
             which
             they
             in
             hypocrisy
             made
             faire
             shew
             of
             piety
             :
             but
             within
             wanted
             temper
             of
             good
             morter
             ,
             of
             true
             piety
             to
             daw
             be
             their
             wall
             ;
             and
             with
             flattery
             layd
             soft
             cushiōs
             of
             hopefull
             promisses
             vnder
             the
             elbowes
             of
             euery
             mans
             humour
             ,
             to
             please
             their
             fancy
             ,
             and
             all
             to
             
               catch
               soules
               ,
               and
               deceaue
               Gods
               people
               .
            
             v.
             10.18
             .
             The
             Protestants
             spirit
             which
             vaunts
             so
             much
             of
             knowledge
             ,
             verity
             ,
             sincerity
             ,
             and
             piety
             ,
             what
             is
             it
             ,
             but
             a
             trappe
             baited
             with
             so
             many
             faire
             baites
             ,
             to
             catch
             so
             many
             soules
             ?
             Their
             Church
             ,
             what
             is
             it
             ,
             but
             a
             wall
             without
             temper
             ,
             or
             morter
             of
             the
             true
             spirit
             ,
             or
             word
             of
             God
             ,
             to
             vphould
             it
             from
             falling
             and
             erring
             ?
             Their
             doctrine
             ,
             what
             is
             it
             ,
             
             but
             cushions
             ,
             and
             pillowes
             of
             faire
             promises
             ,
             of
             certainty
             of
             truth
             ,
             and
             saluation
             ,
             deceauing
             all
             who
             belieue
             it
             ,
             Killing
             or
             denouncing
             damnation
             to
             them
             who
             dye
             not
             ,
             and
             Viuificating
             ,
             or
             assuring
             saluation
             to
             them
             who
             liue
             not
             ?
             Their
             Preachers
             or
             Prophetes
             ,
             what
             are
             they
             ,
             but
             as
             their
             blind
             ,
             vaine
             ,
             lying
             ,
             and
             deceitfull
             spirit
             ,
             by
             which
             they
             are
             guided
             ?
             that
             is
             ,
             men
             most
             blind
             in
             errours
             of
             doctrine
             ,
             most
             vaine
             in
             ostētation
             of
             truth
             ,
             most
             lying
             in
             falsely
             accusing
             others
             ,
             and
             most
             deceitfull
             in
             shifts
             &
             euasions
             ,
             against
             manifest
             truth
             .
             
             Lastly
             as
             the
             punishment
             which
             fell
             vpon
             these
             Prophets
             ,
             &
             their
             
               blind
               ,
               lying
               ,
               vaine
            
             ,
             &
             deceitfull
             spirit
             ,
             was
             not
             only
             a
             woe
             and
             a
             curse
             of
             Gods
             indignation
             against
             them
             ,
             a
             diuision
             ,
             &
             dissolution
             of
             the
             wall
             among
             themselues
             :
             but
             also
             a
             separation
             of
             them
             from
             the
             councell
             of
             Gods
             people
             ,
             from
             the
             house
             of
             Israel
             ,
             and
             from
             entrance
             into
             the
             land
             of
             promise
             ;
             so
             the
             punishment
             which
             fals
             vpon
             this
             spirit
             ,
             &
             them
             who
             are
             deluded
             by
             it
             ,
             is
             no
             lesse
             then
             a
             dissolution
             of
             all
             vnity
             in
             Religion
             ;
             a
             separation
             from
             the
             Church
             of
             God
             ,
             from
             the
             body
             of
             Christ
             ,
             from
             the
             society
             of
             Saints
             ;
             from
             the
             vnity
             of
             whose
             spirit
             ,
             by
             the
             singularity
             of
             this
             their
             priuate
             spirit
             ,
             as
             they
             are
             separated
             in
             this
             life
             ,
             so
             by
             incurring
             the
             woe
             &
             indignation
             of
             God
             against
             them
             ,
             as
             well
             as
             the
             former
             Prophets
             ,
             they
             must
             needs
             be
             diuided
             from
             him
             ,
             and
             his
             kingdome
             in
             the
             next
             life
             .
             And
             this
             is
             the
             fruit
             of
             this
             spirit
             in
             all
             Prophets
             ,
             and
             professours
             of
             it
             :
             and
             the
             end
             ,
             and
             punishment
             of
             them
             who
             are
             conducted
             by
             it
             .
          
           
             Out
             of
             which
             it
             followes
             .
             1.
             
             That
             as
             this
             priuate
             spirit
             ,
             
             was
             in
             the
             old
             Prophets
             ;
             so
             it
             is
             in
             these
             new
             Preachers
             ,
             &
             interpreters
             of
             the
             word
             of
             God
             :
             as
             in
             them
             it
             inuented
             new
             and
             false
             prophecies
             ,
             and
             predictions
             ;
             so
             in
             these
             it
             deuiseth
             new
             and
             false
             errours
             in
             fayth
             ,
             and
             vaine
             ,
             and
             deceitfull
             expositions
             of
             scripture
             .
             2.
             
             That
             as
             in
             them
             ,
             it
             was
             a
             spirit
             of
             blindenesse
             ,
             lyes
             ,
             vanity
             ,
             and
             deceit
             ,
             by
             which
             many
             were
             lead
             into
             dangerous
             and
             damnable
             errours
             ,
             &
             fell
             into
             great
             and
             grieuous
             punishments
             ;
             so
             in
             these
             Preachers
             and
             interpreters
             ,
             it
             hath
             the
             same
             effect
             ,
             and
             brings
             vpon
             them
             the
             like
             punishments
             .
             3.
             
             That
             as
             then
             ,
             before
             Christ
             ,
             
             this
             spirit
             possessed
             ,
             and
             seduced
             both
             men
             ,
             and
             women
             ,
             prophets
             &
             
             prophetesses
             ;
             so
             now
             ,
             &
             euer
             since
             Christ
             ,
             it
             hath
             done
             the
             same
             ,
             
             as
             
               S.
               Hierome
            
             notes
             of
             the
             tymes
             before
             him
             :
             
               Simon
               Magus
            
             had
             his
             
               Helene
               ;
               Nicolaus
            
             his
             troupes
             of
             women
             ;
             Marcion
             ,
             his
             Minion
             ,
             sent
             before
             him
             to
             Rome
             ;
             Montanus
             ,
             his
             Prisca
             ,
             &
             
               Priscilla
               ;
               Ptolomeus
            
             ,
             his
             
               Flora
               ;
               Apelles
            
             ,
             his
             
               Philomela
               ;
               Arius
            
             ,
             the
             Emperours
             sister
             ;
             Donatus
             ,
             his
             rich
             
               Sucilla
               ;
               Elpidus
            
             ,
             his
             Agape
             ;
             and
             Priscilianus
             ,
             his
             Galla
             ;
             all
             prophetesses
             of
             like
             spirit
             with
             the
             prophets
             ,
             all
             hands
             and
             helpers
             to
             diuulge
             their
             heresies
             .
             So
             in
             these
             our
             later
             dayes
             ,
             euery
             new
             maister
             had
             his
             mistris
             ,
             and
             euery
             Preacher
             his
             partner
             ,
             all
             participant
             of
             the
             same
             spirit
             ;
             thus
             had
             Dulcinus
             his
             
               Margaret
               ;
               Luther
            
             his
             
               Catherine
               ;
               Caluin
            
             his
             
               Ideletta
               Buraea
               ;
               Beza
            
             his
             Candida
             ;
             and
             euery
             new
             Doctour
             ,
             as
             
               Carolostadius
               ,
               Oecolampadius
               ,
               Bucerus
               ,
               Martyr
               ,
            
             
             Sanctius
             (
             and
             who
             not
             ?
             )
             euery
             one
             his
             sister
             ,
             and
             yoake-fellow
             in
             the
             spirit
             of
             the
             Lord.
             Out
             of
             all
             which
             I
             conclude
             &
             argue
             thus
             .
             That
             spirit
             cannot
             be
             a
             fit
             interpreter
             of
             scripture
             ,
             nor
             a
             sufficient
             iudge
             of
             controuersyes
             ,
             which
             is
             a
             spirit
             of
             
               euery
               one
               's
               owne
               hart
            
             ,
             a
             spirit
             
               blind
               ,
               lying
               ,
               vaine
               ,
               and
               deceitfull
               ,
            
             a
             spirit
             
               seducing
               men
               ,
               &
               women
            
             ,
             a
             spirit
             
               which
               separates
               from
               the
               society
               of
               the
               faythfull
               ,
               and
               infers
               a
               woe
               and
               indignation
               of
               God.
            
             But
             such
             is
             the
             priuate
             spirit
             which
             in
             the
             old
             Law
             seduced
             false
             Prophets
             ,
             and
             in
             the
             new
             Law
             deludeth
             the
             false
             Preachers
             ,
             as
             holy
             Scripture
             of
             the
             former
             ,
             &
             experience
             of
             the
             later
             doe
             both
             testify
             :
             Therfore
             this
             priuate
             spirit
             cannot
             be
             a
             sufficient
             iudge
             of
             Fayth
             ,
             &
             a
             fit
             interpreter
             of
             holy
             Scripture
             .
          
        
         
           
             Out
             of
             
               Iob
               32.
            
             declaring
             in
             Eliu
             ,
             his
             friends
             spirit
             ,
             the
             manner
             of
             proceeding
             of
             this
             priuate
             spirit
             .
             SECT
             .
             V.
             
          
           
             
             A
             Fifth
             proofe
             is
             out
             of
             Iob
             32.
             
             The
             patience
             of
             Iob
             hauing
             beene
             tryed
             in
             the
             losse
             of
             his
             cattle
             ,
             his
             family
             ,
             his
             children
             ,
             and
             in
             the
             vexation
             of
             his
             body
             ,
             &
             vpbraiding
             by
             his
             wife
             ,
             was
             after
             all
             this
             assaulted
             by
             his
             friends
             .
             These
             (
             sayth
             the
             Glosse
             )
             represent
             the
             fashions
             of
             Heretikes
             ,
             who
             vnder
             the
             shew
             of
             aduising
             ,
             vse
             the
             arte
             of
             seducing
             ;
             for
             which
             ,
             Iob
             before
             he
             began
             to
             dispute
             with
             them
             ,
             sayd
             ,
             he
             
             would
             shew
             them
             to
             be
             
               Fabricatores
               mendacij
            
             ,
             
             
               &
               cultores
               falsorum
               dogmatum
            
             .
             13.4
             .
             
               Framers
               of
               lies
               ,
               and
               worshipers
               of
               false
               opinions
               .
            
             Of
             these
             ,
             three
             of
             them
             being
             conuinced
             by
             the
             speaches
             of
             Iob
             ,
             and
             made
             silent
             therby
             ,
             the
             fourth
             ,
             Eliu
             the
             Busite
             ,
             a
             young
             man
             of
             a
             more
             feruent
             spirit
             ,
             the
             sonne
             of
             Ram
             ,
             that
             is
             ,
             Excelsus
             ,
             or
             Proud
             ,
             a
             new
             maister
             ,
             riseth
             vp
             angry
             against
             Iob
             ,
             because
             he
             sayd
             ,
             he
             was
             iust
             before
             God
             ,
             v.
             2.
             &
             against
             his
             friends
             ,
             because
             they
             could
             not
             
               answere
               Iob
               with
               reason
            
             v.
             3.5
             .
             And
             beginning
             first
             to
             commend
             himselfe
             ,
             and
             his
             silence
             :
             
               Because
               I
               was
               young
               ,
               I
               was
               affraid
               to
               speake
            
             ;
             and
             then
             to
             condemne
             his
             elders
             ,
             saying
             ,
             
               That
               the
               ouldest
               are
               not
               the
               wisest
               ,
               neither
               doe
               the
               old
               wen
               vnderstand
               iudgment
            
             ;
             And
             lastly
             (
             to
             shew
             of
             what
             race
             he
             is
             come
             ,
             and
             to
             our
             purpose
             )
             he
             sayes
             :
             
               As
               I
               see
               the
               spirit
               is
               in
               man
               ,
               and
               the
               inspiration
               of
               the
               omnipotent
               doth
               giue
               vnderstanding
               ,
            
             v.
             8.
             
               and
               I
               also
               will
               answere
               my
               part
               ,
               and
               will
               shew
               my
               knowledge
               ;
               for
               I
               am
               full
               of
               wordes
               ,
               and
               the
               spirit
               of
               my
               belly
               streyneth
               me
               :
               behould
               my
               belly
               is
               as
               new
               wine
               ,
               without
               a
               vent
               ,
               which
               breaketh
               new
               vessels
               .
               I
               will
               speake
               ,
               and
               take
               breath
               a
               little
               ;
               I
               will
               open
               my
               lippes
               ,
               and
               will
               answere
               .
            
             v.
             18.19.20
             .
             
               God
               hath
               made
               me
               ,
               as
               he
               hath
               made
               thee
               ,
            
             chap.
             33.
             v.
             6.
             
             
               Heare
               yee
               wise
               mē
               my
               words
               ,
               and
               yee
               learned
               harken
               to
               me
               .
            
             cap.
             34.
             v.
             2.
             
          
           
             Heere
             is
             a
             description
             of
             a
             new
             spirit
             ,
             
             and
             of
             one
             full
             of
             it
             ,
             a
             Caluinist
             ,
             or
             Puritan
             in
             the
             highest
             degree
             ,
             he
             hath
             the
             spirit
             of
             God
             ,
             the
             inspiration
             of
             the
             Omnipotent
             ,
             vnderstanding
             aboue
             others
             ;
             his
             belly
             is
             full
             of
             the
             spirit
             ,
             and
             words
             ,
             seeking
             vent
             ,
             as
             wine
             out
             of
             a
             new
             vessell
             ;
             he
             will
             speake
             ,
             talke
             ,
             and
             answere
             that
             ,
             which
             his
             Auncestours
             and
             wise
             men
             could
             not
             ;
             he
             hath
             reason
             ,
             which
             they
             had
             not
             ;
             he
             is
             inspired
             by
             the
             Omnipotent
             ,
             which
             they
             are
             not
             ;
             he
             is
             inspired
             that
             Iob
             is
             vniust
             ,
             because
             he
             sayd
             ,
             
               He
               was
               iust
               before
               God.
            
             v.
             2.
             that
             the
             ancients
             are
             destitute
             of
             wisedome
             and
             iudgment
             ,
             of
             the
             spirit
             of
             God
             ,
             of
             all
             truth
             &
             verity
             ;
             that
             he
             hath
             the
             spirit
             of
             truth
             ,
             and
             that
             all
             truth
             is
             to
             be
             learned
             of
             him
             ;
             this
             spirit
             ,
             in
             a
             hoat
             Puritan
             ,
             sayth
             ,
             as
             Sedechias
             the
             false
             Prophet
             (
             who
             had
             a
             lying
             spirit
             in
             his
             mouth
             )
             sayd
             to
             Micheas
             the
             true
             Prophet
             :
             
               Hath
               the
               spirit
               of
               the
               Lord
               left
               me
               ,
            
             
             
               and
               hath
               it
               spoken
               to
               thee
               ?
            
             No
             sure
             ;
             for
             the
             spirit
             of
             God
             hath
             forsaken
             the
             whole
             Church
             (
             to
             which
             yet
             it
             was
             promised
             by
             
             Christ
             )
             so
             that
             it
             hath
             erred
             ,
             is
             fallen
             ,
             and
             become
             Antichristian
             ;
             but
             the
             spirit
             is
             certainly
             in
             me
             ,
             it
             infallibly
             teaches
             me
             truth
             ,
             tels
             me
             the
             meaning
             of
             scripture
             ,
             assures
             ,
             me
             of
             saluation
             ;
             it
             cannot
             depart
             from
             me
             ,
             and
             my
             mouth
             ,
             &
             the
             mouth
             of
             my
             seed
             for
             euer
             :
             thus
             sayth
             the
             Caluinist
             out
             of
             his
             spirit
             ,
             as
             this
             Eliu
             ,
             and
             Sedechias
             sayd
             out
             of
             theirs
             .
          
           
             Out
             of
             which
             I
             argue
             thus
             ,
             That
             spirit
             which
             is
             the
             same
             with
             the
             spirit
             of
             these
             false
             Prophets
             ,
             who
             were
             so
             seduced
             and
             armed
             by
             it
             ,
             against
             the
             Saintes
             and
             Prophets
             of
             God
             ,
             cannot
             be
             a
             fit
             spirit
             to
             interprete
             Scripture
             ,
             iudge
             of
             doctrin
             and
             to
             make
             a
             sole
             ground
             of
             beliefe
             :
             but
             such
             is
             the
             priuate
             spirit
             now
             ,
             and
             alwayes
             hath
             beene
             in
             all
             former
             Heretiks
             and
             false
             Prophets
             ,
             therefore
             it
             cannot
             be
             a
             fit
             iudge
             of
             controuersies
             ,
             and
             an
             infallible
             interpreter
             of
             Scriptures
             .
          
        
         
           
             
             Out
             of
             
               Tit.
               3.10
            
             .
             shewing
             the
             spirit
             of
             an
             Hereticke
             .
             
               SECT
               .
               VI.
            
             
          
           
             THE
             sixth
             proofe
             is
             taken
             out
             of
             an
             admonition
             giuen
             by
             S.
             Paul
             ,
             against
             Heretikes
             ,
             Tit.
             3.10
             .
             in
             these
             wordes
             :
             
               A
               man
               that
               is
               an
               Heretike
               ,
               after
               the
               first
               ,
               and
               second
               admonition
               auoid
               ,
               knowing
               that
               he
               ,
               that
               is
               such
               an
               one
               ,
               is
               subuerted
               ,
               &
               sinneth
               ,
               being
               condemned
               by
               his
               owne
               iudgement
               .
            
             In
             which
             wordes
             we
             are
             to
             note
             .
             First
             ,
             who
             is
             an
             Heretike
             ,
             that
             is
             to
             be
             auoided
             .
             
             2.
             
             The
             reason
             why
             he
             is
             to
             be
             auoided
             .
             First
             therfore
             as
             Heresy
             is
             a
             voluntary
             errour
             in
             the
             vnderstanding
             against
             some
             verity
             of
             Fayth
             ,
             obstinatly
             defended
             by
             him
             who
             hath
             once
             belieued
             ;
             so
             an
             Heretike
             is
             he
             ,
             who
             hauing
             once
             professed
             the
             Christian
             fayth
             ,
             doth
             erre
             in
             some
             article
             of
             it
             ,
             &
             doth
             with
             obstinacy
             defend
             his
             errour
             :
             for
             which
             is
             requisite
             .
             1.
             
             That
             he
             haue
             receaued
             the
             Christian
             fayth
             ,
             at
             least
             in
             Baptisme
             by
             professing
             it
             .
             2.
             
             That
             he
             erre
             in
             some
             point
             ,
             or
             points
             of
             fayth
             ,
             not
             in
             al
             ,
             for
             then
             he
             is
             an
             Apostata
             .
             3.
             
             That
             he
             be
             obstinate
             in
             his
             opinion
             ,
             or
             errour
             ,
             of
             which
             sort
             ,
             are
             not
             they
             who
             according
             to
             S.
             Augustine
             ,
             
               defend
               their
               opinions
               ,
               though
               false
               and
               peruerse
               ,
               with
               no
               stubborne
               stomack
               ,
               
               or
               obstinate
               hart
               ,
               especially
               if
               it
               be
               such
               as
               themselues
               by
               bold
               presumption
               broached
               not
               ,
               but
               receaued
               it
               of
               their
               deceaued
               parents
               :
            
             
             
               and
               doe
               seeke
               the
               truth
               warily
               and
               carefully
               ,
               being
               ready
               to
               be
               reformed
               ,
               if
               they
               find
               it
               such
               .
            
             These
             are
             not
             to
             be
             reputed
             among
             obstinate
             Heretikes
             .
             But
             those
             according
             to
             the
             same
             S.
             Augustine
             :
             
               Who
               in
               the
               Church
               of
               God
               haue
               any
               crazed
               and
               peruerse
               opinion
               ,
               if
               being
               admonished
               to
               be
               of
               a
               sound
               and
               right
               opinion
               ,
               they
               resist
               obstinatly
               ,
               and
               will
               not
               amend
               their
               pestiferous
               opinions
               ,
               but
               persist
               in
               the
               defence
               of
               them
               ,
               are
               thereby
               become
               Heretikes
               ,
               going
               forth
               out
               of
               the
               Church
               ,
               and
               are
               counted
               for
               enemies
               that
               exercise
               vs.
            
             Againe
             :
             
               He
               i●
               an
               Heretike
               ,
               that
               when
               the
               doctrine
               of
               the
               Catholike
               fayth
               is
               made
               plaine
               and
               manifest
               to
               him
               ,
               had
               rather
               resist
               it
               ,
               and
               chose
               that
               which
               himselfe
               held
               .
            
             According
             to
             whome
             ,
             and
             the
             Doctours
             of
             our
             tyme
             ,
             he
             is
             sayd
             to
             be
             obstinate
             in
             heresy
             ,
             who
             willing
             ,
             &
             witting
             doth
             maintaine
             any
             thing
             against
             the
             Catholike
             Church
             ,
             or
             which
             is
             all
             one
             ,
             who
             knowes
             and
             reflectes
             that
             his
             opinion
             is
             contrary
             to
             the
             sentence
             of
             the
             Catholike
             Church
             ,
             and
             yet
             neglecting
             the
             authority
             of
             the
             Church
             ,
             which
             proposeth
             it
             for
             true
             ,
             doth
             persist
             in
             his
             opinion
             .
             And
             this
             is
             an
             Heretike
             ,
             who
             after
             admonition
             being
             growne
             thus
             obstinate
             ,
             is
             to
             be
             auoyded
             ,
             reiected
             ,
             and
             refuted
             .
          
           
             Secondly
             ,
             the
             reason
             why
             we
             are
             to
             auoyd
             an
             Heretike
             is
             ,
             because
             that
             such
             an
             one
             sinneth
             in
             obstinacy
             ,
             and
             is
             subuerted
             without
             hope
             of
             amendement
             ,
             
               being
               condemned
               by
               his
               owne
               iudgement
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             sayth
             Tertullian
             :
             
             
               Because
               he
               chose
               that
               ,
               for
               which
               he
               is
               damned
               ,
            
             by
             willfully
             adherring
             to
             his
             owne
             opinion
             ,
             and
             conceit
             ,
             where
             the
             origen
             of
             his
             sinne
             ,
             subuersion
             and
             condemnation
             is
             his
             prefering
             his
             owne
             selfe-seeming
             conceit
             ,
             
             before
             the
             determination
             of
             the
             whole
             Church
             of
             God
             ;
             which
             is
             proper
             to
             those
             who
             rely
             vpon
             their
             owne
             spirit
             ,
             and
             prefer
             it
             before
             all
             ,
             euen
             the
             whole
             Church
             of
             God.
             Out
             of
             which
             it
             followes
             first
             ,
             
             that
             the
             origen
             of
             all
             heresies
             ,
             is
             a
             mans
             owne
             proper
             and
             priuate
             conceit
             ,
             which
             he
             preferring
             before
             the
             iudgement
             of
             the
             whole
             Church
             ,
             chooseth
             to
             follow
             his
             owne
             opinion
             ,
             rather
             then
             the
             determination
             of
             the
             Church
             .
             And
             out
             of
             this
             I
             argue
             thus
             .
             All
             who
             rely
             and
             build
             vpon
             their
             owne
             priuate
             spirit
             ,
             iudgement
             ,
             and
             opinion
             ,
             
             for
             matters
             of
             fayth
             &
             
             religion
             ,
             preferring
             it
             before
             the
             sentence
             of
             the
             whole
             Church
             and
             Pastours
             of
             it
             ,
             are
             
               Heretikes
               sinnefull
               ,
               subuerted
               ,
               &
               to
               be
               auoided
               ,
            
             according
             to
             
               S.
               Paul
            
             :
             but
             such
             are
             all
             those
             ,
             who
             make
             their
             priuate
             spirit
             the
             rule
             ,
             and
             iudge
             of
             their
             fayth
             ,
             religion
             ,
             and
             exposition
             of
             Scripture
             ,
             as
             is
             apparent
             ,
             because
             neglecting
             the
             direction
             of
             the
             spirit
             of
             God
             ,
             which
             directs
             his
             whole
             Church
             ,
             they
             preferre
             before
             it
             their
             own
             priuate
             spirit
             ,
             which
             directs
             themselues
             ;
             therefore
             are
             iustly
             condemned
             ,
             and
             so
             to
             be
             auoided
             as
             Heretikes
             .
          
        
         
           
             Out
             of
             diuers
             places
             of
             Scripture
             ,
             condemning
             the
             relying
             vpon
             our
             owne
             iudgement
             .
             SECT
             .
             VII
             .
          
           
             
             THE
             last
             proofe
             which
             I
             will
             vse
             ,
             is
             out
             of
             these
             places
             of
             Scripture
             ,
             which
             as
             in
             generall
             they
             exhort
             vs
             not
             to
             be
             wise
             in
             our
             owne
             conceit
             ,
             nor
             to
             trust
             in
             our
             owne
             opinion
             &
             iudgement
             :
             so
             in
             particuler
             they
             do
             condemne
             this
             relying
             of
             euery
             man
             vpon
             his
             priuate
             spirit
             ,
             which
             is
             nothing
             els
             ,
             but
             his
             conceit
             and
             opinion
             .
             First
             the
             Wiseman
             sayth
             :
             (a)
             
               Leane
               not
               vpon
               thy
               owne
               prudence
               ,
               be
               not
               wise
               in
               thy
               owne
               conceit
               .
            
             (b)
             
               The
               way
               of
               a
               foole
               is
               right
               in
               his
               owne
               eyes
               ,
               but
               he
               that
               is
               wise
               ,
               heareth
               counsaile
               .
            
             (c)
             
               There
               is
               a
               way
               that
               seemeth
               to
               a
               man
               iust
               ,
               but
               the
               later
               end
               thereof
               leades
               to
               death●
               .
            
             I
             say
             sayth
             :
             (d)
             
               VVoe
               to
               you
               that
               are
               wise
               in
               your
               owne
               eyes
               ,
               and
               prudent
               before
               your selues
               .
            
             Moyses
             sayth
             :
             (e)
             
               You
               shall
               not
               doe
               there
               the
               thinges
               that
               we
               do
               heere
               this
               day
               ,
               euery
               man
               that
               which
               seemeth
               good
               to
               himselfe
               .
            
             Of
             all
             which
             S.
             Paul
             giues
             a
             reason
             ,
             and
             denounceth
             a
             punishment
             ,
             because
             (f)
             
               hauing
               not
               glorified
               God
               ,
               they
               are
               become
               vaine
               in
               their
               imaginations
               ,
               and
               their
               foolish
               hart
               hath
               beene
               hardened
               ;
               for
               saying
               of
               themselues
               ,
               that
               they
               be
               wise
               ,
               they
               are
               become
               fooles
               .
            
             And
             (g)
             
               to
               them
               that
               are
               of
               contention
               ,
               &
               obey
               not
               the
               truth
               wrath
               ,
               and
               indignation
               .
            
             (h)
             
               In
               the
               flame
               of
               fire
               giuing
               reuenge
               to
               thē
               that
               know
               not
               God
               ,
               and
               that
               obey
               not
               the
               Ghospell
               .
            
          
           
             
             Out
             of
             which
             places
             I
             argue
             thus
             :
             
               They
               who
               leane
               on
               their
               owne
               prudence
               ,
               are
               wise
               in
               their
               owne
               conceit
               ,
               are
               vpright
               in
               their
               owne
               eyes
               ,
               are
               wise
               and
               prudent
               before
               themselues
               ,
               doe
               that
               which
               seemes
               good
               to
               themselues
               ,
               say
               ,
               themselues
               are
               wise
               ;
               these
               become
               
               vaine
               ,
               foolish
               ,
               contentious
               ,
               hard-harted
               ,
               know
               not
               God
               ,
               obey
               not
               truth
               ,
               resist
               the
               Ghospell
               ,
               and
               are
               cursed
               ,
            
             according
             to
             holy
             Scripture
             .
             But
             such
             are
             all
             they
             who
             in
             mysteries
             of
             fayth
             ,
             in
             matters
             of
             religion
             ,
             and
             in
             expositions
             of
             Scripture
             forsake
             the
             direction
             of
             the
             spirit
             of
             God
             ,
             promised
             and
             giuen
             to
             his
             Church
             ,
             and
             rely
             and
             depend
             vpon
             their
             own
             spirit
             ,
             or
             self
             seeming
             conceit
             ,
             who
             by
             it
             choose
             their
             fayth
             ,
             and
             vpon
             it
             ground
             their
             saluation
             ,
             as
             all
             Protestants
             do
             who
             are
             guided
             by
             this
             priuate
             spirit
             :
             therefore
             in
             this
             miserable
             ,
             and
             desperate
             case
             of
             ignorance
             ,
             vanity
             ,
             folly
             ,
             obstinacy
             ,
             and
             cursednes
             are
             all
             those
             who
             in
             their
             fayth
             ,
             religion
             ,
             and
             exposition
             of
             Scripture
             ,
             are
             thus
             guided
             ,
             directed
             ,
             and
             instructed
             by
             their
             priuate
             spirit
             .
          
           
             And
             if
             these
             sayinges
             of
             Scripture
             be
             verified
             in
             affaires
             morall
             or
             domesticall
             ,
             publique
             or
             politique
             ,
             which
             are
             in
             the
             compasse
             of
             our
             naturall
             iudgement
             ,
             &
             reason
             (
             of
             which
             they
             are
             properly
             vnderstood
             )
             and
             in
             which
             experience
             also
             teaches
             ,
             that
             they
             who
             in
             any
             arte
             ,
             science
             ,
             or
             negotiation
             ,
             most
             rely
             vpon
             their
             owne
             iudgement
             ,
             and
             follow
             their
             owne
             wayes
             ,
             do
             often
             commit
             the
             greatest
             errours
             ,
             and
             fall
             into
             the
             deepest
             dangers
             ;
             wheras
             they
             ,
             who
             are
             aduised
             by
             others
             ,
             and
             goe
             the
             ordinary
             way
             ,
             doe
             for
             the
             most
             part
             proceed
             more
             securely
             ,
             and
             succeed
             more
             prosperously
             :
             Then
             much
             more
             is
             the
             verity
             of
             them
             confirmed
             in
             mysteries
             of
             fayth
             ,
             which
             are
             aboue
             our
             capacity
             ;
             in
             verities
             of
             religion
             ,
             which
             are
             not
             measured
             by
             reason
             ;
             and
             in
             explication
             of
             Scripture
             ,
             which
             is
             a
             (a)
             
               booke
               sealed
            
             ,
             and
             that
             (b)
             
               with
               seauen
               seales
               ,
               which
               none
               in
               heauen
               or
               earth
               could
               open
               ,
               or
               looke
               vpon
               ,
               but
               the
               Lambe
               ,
            
             (c)
             
               nor
               any
               spirit
               interprete
               it
               ,
               but
               that
               which
               did
               make
               it
               .
            
             In
             all
             which
             euery
             mans
             proper
             iudgement
             must
             needes
             be
             weake
             ,
             and
             euery
             ones
             priuate
             spirit
             doubtfull
             ,
             whether
             it
             can
             attaine
             to
             the
             true
             and
             proper
             vnderstanding
             of
             them
             .
             All
             which
             is
             confirmed
             by
             the
             authority
             of
             that
             famous
             Doctour
             S.
             Augustine
             ,
             who
             sayth
             :
             
               Quis
               mediocriter
               intelligens
            
             ,
             
             
               non
               plané
               viderit
               ,
               &c.
               
               VVho
               ,
               though
               of
               meane
               capacity
               ,
               doth
               not
               plainely
               see
               ,
               that
               it
               is
               more
               profitable
               and
               secure
               ,
               for
               the
               simple
               to
               obey
               the
               wise
               ,
               then
               to
               liue
               according
               to
               ones
               owne
               direction
               :
               and
               if
               this
               course
               be
               safer
               in
               small
               matters
               ,
               as
               in
               tilling
               of
               ground
               ,
               marrying
               of
               wiues
               ,
               
               education
               of
               children
               ,
               and
               ordering
               of
               ones
               family
               :
               much
               more
               it
               is
               in
               religion
               ;
               for
               humane
               thinges
               are
               more
               easy
               to
               be
               knowne
               ,
               and
               in
               diuine
               things
               there
               is
               more
               danger
               of
               sinne
               ,
               and
               offence
               .
            
             And
             againe
             :
             
               No
               science
               or
               trade
            
             ,
             
             
               though
               meane
               and
               easy
               ,
               is
               learned
               without
               a
               Maister
               ;
               what
               therefore
               can
               be
               more
               audacious
               ,
               and
               temerarious
               ,
               then
               to
               seeke
               to
               vnderstand
               bookes
               of
               diuine
               mysteries
               ,
               without
               Interpreters
               ?
            
             And
             againe
             :
             
               Men
               to
               vnderstand
               a
               Poet
               ,
               do
               seeke
               for
               a
               maister
               ,
            
             
             Asper
             ,
             Cornutus
             ,
             Donatus
             ,
             
               and
               others
               :
               and
               darest
               thou
               without
               a
               guide
               ,
               aduenture
               vpon
               the
               diuine
               bookes
               ,
               which
               be
               full
               of
               diuine
               mysteries
               ,
               as
               all
               confesse
               ?
               and
               darest
               thou
               giue
               thy
               iudgement
               ,
               or
               interpretation
               of
               them
               ?
            
             And
             thus
             is
             this
             priuate
             spirit
             ,
             defining
             of
             fayth
             ,
             decyding
             of
             controuersies
             ,
             and
             determining
             of
             religion
             ,
             confuted
             by
             authority
             of
             holy
             Scripture
             ,
             expresly
             confuting
             and
             condemning
             it
             ,
             and
             the
             aforesayd
             function
             assigned
             to
             it
             .
             He
             who
             wil
             see
             more
             testimonies
             to
             proue
             the
             right
             Iudge
             of
             controuersies
             ,
             and
             the
             infallible
             interpreter
             of
             Scripture
             ,
             which
             are
             the
             authority
             of
             Gods
             holy
             Church
             ,
             and
             the
             chiefe
             Pastours
             of
             it
             ;
             let
             him
             read
             Bellarmine
             ,
             
             where
             he
             shall
             see
             the
             practise
             and
             testimony
             of
             antiquity
             ,
             and
             the
             euidence
             of
             reason
             ,
             all
             at
             large
             cited
             for
             the
             same
             .
          
        
      
       
         
         
           THE
           PRIVATE
           SPIRITS
           INTERPRETING
           OF
           HOLY
           SCRIPTVRE
           ,
           AND
           Iudging
           of
           Mysteries
           ,
           and
           Controuersies
           of
           Fayth
           ,
           confuted
           by
           the
           testimony
           of
           holy
           Fathers
           .
           CHAP.
           III.
           
        
         
           WE
           haue
           confuted
           this
           pretended
           power
           ,
           and
           authority
           of
           the
           priuate
           spirit
           ,
           by
           the
           authority
           of
           Gods
           holy
           Word
           ;
           it
           remaines
           that
           we
           do
           the
           same
           by
           the
           testimony
           of
           ancient
           holy
           Fathers
           .
           
           For
           which
           we
           may
           note
           ,
           that
           as
           
             S.
             Augustin
          
           alleadging
           the
           Fathers
           before
           him
           against
           the
           Pelagians
           ,
           sayd
           :
           
             That
             he
             would
             not
             assume
             to
             himselfe
             to
             alleadge
             the
             sentences
             of
             all
             Fathers
             ,
          
           
           
             nor
             yet
             all
             the
             sentences
             of
             them
             whome
             he
             alleadged
             ;
             but
             some
             sayings
             of
             some
             few
             ,
             which
             yet
             are
             such
             as
             will
             cause
             our
             aduersaries
             to
             blush
             ,
             and
             yield
             ,
             if
             eyther
             feare
             of
             God
             ,
             or
             shame
             of
             man
             ,
             will
             ouercome
             
             so
             great
             an
             obstinacy
             in
             them
             .
          
           So
           we
           will
           not
           vndertake
           to
           alleadge
           either
           all
           the
           Fathers
           ,
           or
           al
           the
           testimonies
           of
           those
           ▪
           whom
           we
           alleadge
           ,
           no
           more
           then
           we
           haue
           done
           al
           the
           Prophets
           or
           Apostles
           ,
           or
           all
           the
           authorities
           of
           them
           whome
           we
           haue
           cyted
           (
           which
           labour
           in
           both
           ,
           we
           leaue
           to
           thē
           ,
           who
           are
           more
           expert
           in
           both
           ;
           )
           yet
           I
           hope
           we
           haue
           collected
           some
           ,
           and
           those
           in
           euery
           age
           such
           ,
           as
           being
           wel
           pondered
           ,
           &
           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
           (a)
           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
           (b)
           
             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
           (c)
           
             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
           (d)
           
             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
           (e)
           
             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
           :
           (f)
           
             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
           (g)
           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
           (h)
           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
           (i)
           
             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
           (k)
           
             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
           (l)
           
             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
           (m)
           
             S.
             August
          
           .
           calles
           him
           ;
           speaking
           of
           some
           whome
           the
           Diuell
           leades
           from
           one
           blindnes
           of
           the
           world
           ,
           to
           another
           darkenesse
           of
           errour
           ,
           sayth
           :
           They
           (n)
           
             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
           (o)
           
             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
           :
           (p)
           
             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
           (q)
           
             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
           (r)
           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
           (s)
           
             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
           (t)
           
             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
           (u)
           
             exemplum
             &
             mundi
             magistrum
             .
             An
             example
             of
             life
             ,
             and
             the
             maister
             of
             the
             world
          
           ;
           whome
           S.
           Augustine
           (w)
           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
           (x)
           who
           trauelled
           for
           that
           end
           from
           Spaine
           to
           Palestine
           to
           learn
           of
           him
           .
           And
           whome
           Damasus
           (y)
           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
           (z)
           
             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
           (a)
           
             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
          
           (b)
           
             they
             haue
             turned
             the
             holy
             speaches
             ,
             and
             senses
             of
             Scripture
             into
             Idols
             ,
             which
             they
             haue
             framed
             out
             of
             their
             owne
             heart
             .
             That
          
           (c)
           
             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
          
           (d)
           
             of
             the
             sense
             of
             Scripture
             ,
             they
             haue
             made
             Idols
             of
             diuers
             opinions
             ,
             and
             abominations
             of
             offences
             .
             That
          
           (e)
           
             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
          
           (e)
           
             in
             all
             questions
             ,
             they
             follow
             not
             the
             authority
             of
             Scripture
             ,
             but
             the
             opinion
             of
             human
             reason
             .
             That
          
           (g)
           
             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
          
           (h)
           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
          
           (i)
           
             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
          
           (k)
           
             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
           (l)
           
             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
           (m)
           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
           (n)
           
             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
           (o)
           
             makes
             them
             Heretiks
             but
             this
             ,
             that
             misvnderstanding
             the
             Scriptures
             ,
             they
             obstinatly
             defend
             their
             owne
             opinions
             .
             The
          
           (p)
           
             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
           :
           (ç)
           
             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
           (q)
           the
           Pelagians
           ,
           
             because
             they
             vnderstood
             the
             Scripturs
             according
             to
             their
             own
             priuate
             sense
             :
          
           the
           Donatists
           ,
           because
           (r)
           
             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
           (s)
           
             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
           :
           (t)
           
             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
          
           (u)
           
             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
          
           (w)
           
             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
           (x)
           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
           )
           (z)
           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
           (a)
           
             hath
             bewitched
             their
             mindes
             with
             horrible
             witchery
             &c.
             
          
           And
           ,
           
             Satan
             by
             turbulent
             spirits
             doth
             endeauour
             &c.
             
             Mans
          
           (b)
           
             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
           (c)
           
             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
          
           (d)
           
             are
             fooles
             who
             amazed
             at
             the
             honourable
             title
             of
             the
             spirit
             ,
             dare
             not
             enquire
             after
             the
             matter
             it selfe
             .
             Many
          
           (e)
           
             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
           (f)
           
             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
          
           (g)
           
             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
          
           (h)
           
             hauing
             liued
             holily
             ,
             and
             ouercome
             the
             errours
             of
             their
             tyme
             ,
             and
             departed
             gloriously
             out
             of
             this
             world
             ,
             before
             you
             came
             into
             it
             .
             These
          
           (i)
           
             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
          
           (k)
           
             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
          
           (l)
           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
          
           (m)
           
             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
          
           (n)
           
             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
          
           (o)
           
             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
             (a)
             
               administring
               spirits
               for
               vs
            
             ;
             or
             els
             damned
             in
             hell
             ,
             as
             the
             Diuels
             ,
             who
             as
             (b)
             
               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
             the
             soules
             in
             purgatory
             ;
             or
             in
             the
             way
             and
             in
             danger
             ,
             as
             the
             soules
             of
             men
             liuing
             ;
             some
             are
             meere
             
             intellectuall
             ,
             as
             God
             and
             Angells
             ;
             others
             more
             sensuall
             ,
             as
             beasts
             ;
             others
             rationable
             mixed
             of
             both
             ,
             as
             man
             ;
             some
             alwayes
             without
             bodyes
             ,
             as
             Angels
             and
             Diuels
             ;
             
             others
             alwayes
             with
             bodyes
             ,
             as
             beastes
             and
             birdes
             ;
             others
             sometymes
             with
             body
             ,
             and
             sometymes
             without
             ,
             as
             the
             soule
             of
             man
             liuing
             ,
             or
             dead
             ,
             before
             and
             after
             resurrection
             .
             3.
             
             According
             to
             the
             effect
             and
             operation
             ,
             
             
               S.
               Bernard
            
             distinguishes
             six
             kindes
             of
             spirits
             .
             1.
             
             Diuine
             ,
             of
             God
             ,
             (c)
             
               the
               spirit
               is
               God.
            
             2.
             
             Angelicall
             ,
             of
             Angels
             ,
             (d)
             
               he
               hath
               made
               spirits
               his
               Angells
               ,
            
             which
             alwayes
             worke
             good
             .
             3.
             
             Diabolical
             ,
             of
             the
             Diuell
             ,
             (e)
             
               he
               sent
               immissions
               by
               euill
               Angells
               .
            
             4.
             
             Carnall
             ,
             of
             the
             flesh
             ,
             (e)
             
               puffed
               vp
               by
               the
               sense
               of
               the
               flesh
               .
            
             5.
             
             Worldly
             of
             the
             world
             ,
             (f)
             
               you
               haue
               not
               receaued
               the
               spirit
               of
               this
               world
               ,
            
             which
             worke
             alwayes
             bad
             .
             6.
             
             Humane
             ,
             of
             man
             ,
             (h)
             
               the
               spirit
               of
               man
               which
               is
               in
               man
               ,
            
             which
             of
             all
             is
             indifferent
             ,
             and
             when
             it
             is
             assisted
             with
             grace
             is
             good
             ,
             when
             stayned
             with
             sinne
             is
             bad
             .
             (g)
             To
             which
             may
             be
             added
             the
             spirit
             of
             truth
             ,
             and
             of
             lying
             ,
             the
             spirit
             of
             wisedome
             ,
             and
             giddines
             ,
             and
             the
             spirit
             of
             the
             
               knowledge
               of
               truth
            
             ,
             and
             errour
             ,
             of
             which
             is
             spoken
             before
             cap.
             2.
             
             Of
             which
             spirits
             for
             our
             purpose
             ,
             these
             chiefly
             are
             to
             be
             noted
             ,
             that
             is
             ,
             the
             spirit
             of
             God
             ,
             of
             Angells
             ,
             of
             Diuells
             ,
             and
             the
             spirit
             of
             the
             soule
             of
             man
             dead
             ,
             in
             heauen
             ,
             in
             hell
             ,
             or
             in
             purgatory
             ;
             and
             of
             man
             liuing
             ,
             according
             to
             the
             dictamen
             ,
             either
             of
             our
             naturall
             reason
             ,
             or
             of
             the
             light
             of
             diuine
             fayth
             and
             grace
             .
             And
             thus
             much
             of
             the
             variety
             and
             differences
             of
             the
             nature
             of
             spirits
             ,
             which
             are
             to
             be
             discerned
             .
          
           
             Secondly
             ,
             we
             may
             note
             ,
             that
             these
             seuerall
             sortes
             of
             spirits
             haue
             seuerall
             sortes
             of
             operations
             in
             man
             ,
             and
             do
             seuerall
             wayes
             manifest
             and
             shew
             themselues
             in
             him
             and
             to
             him
             ;
             for
             as
             in
             the
             naturall
             life
             of
             man
             ,
             besides
             the
             powers
             vegitatiue
             and
             sensitiue
             ,
             by
             which
             he
             liues
             and
             moues
             ,
             God
             and
             Nature
             hath
             prouided
             certaine
             more
             subtile
             spirits
             ,
             that
             is
             ,
             the
             vitall
             spirits
             in
             the
             hart
             ,
             which
             passing
             through
             the
             arteries
             ,
             do
             help
             to
             vitall
             operation
             ,
             as
             nutrition
             ,
             and
             augmentation
             ;
             and
             sensible
             spirits
             in
             the
             braine
             ,
             which
             passing
             through
             the
             veines
             do
             assist
             to
             the
             sense
             of
             feeling
             ,
             touching
             ,
             and
             the
             rest
             :
             so
             also
             in
             the
             spirituall
             life
             of
             a
             Christian
             man
             ,
             besides
             the
             permanent
             guifts
             of
             the
             Holy
             Ghost
             ,
             and
             habits
             of
             faith
             ,
             
             hope
             ,
             
             and
             charity
             ,
             infused
             in
             Baptisme
             ,
             and
             Pennance
             ,
             togeather
             with
             grace
             ;
             God
             doth
             communicate
             also
             certaine
             extraordinary
             helpes
             and
             guifts
             to
             the
             soule
             ,
             which
             as
             certaine
             beames
             of
             his
             diuine
             light
             ,
             and
             sparkles
             of
             his
             celestiall
             loue
             ,
             assist
             and
             enable
             it
             to
             a
             higher
             knowledge
             of
             God
             ,
             and
             good
             thinges
             ,
             and
             to
             a
             more
             perfect
             practise
             of
             vertue
             and
             perfection
             :
             and
             these
             are
             diuine
             illuminations
             ,
             inspirations
             ,
             or
             visitations
             and
             visions
             ,
             which
             are
             of
             two
             sortes
             ,
             the
             one
             meere
             spirituall
             ,
             and
             internall
             ;
             the
             other
             sensible
             and
             externall
             .
             
             The
             first
             sort
             of
             spirituall
             motions
             ,
             arise
             immediatly
             from
             foure
             heads
             .
             1.
             
             From
             God
             ,
             who
             (
             illuminating
             the
             Vnderstanding
             with
             a
             heauenly
             light
             ,
             clearely
             to
             discerne
             what
             is
             true
             or
             false
             ,
             what
             good
             or
             bad
             ;
             inflaming
             the
             will
             with
             an
             ardent
             desire
             to
             loue
             sincerely
             him
             and
             his
             goodnes
             ,
             and
             to
             doe
             his
             holy
             will
             and
             commandement
             ;
             and
             enabling
             the
             rest
             of
             the
             faculties
             with
             an
             inuincible
             fortitude
             ,
             to
             performe
             couragiously
             what
             is
             to
             his
             greater
             honour
             &
             glory
             )
             doth
             ,
             when
             ,
             or
             how
             he
             pleases
             ,
             and
             by
             meanes
             ,
             and
             in
             tyme
             best
             fitting
             ,
             as
             prayer
             ,
             meditation
             ,
             reading
             ,
             or
             such
             spirituall
             practises
             ,
             speake
             ,
             instruct
             ,
             and
             direct
             the
             soule
             by
             speciall
             illustrations
             ,
             inspirations
             ,
             and
             confortations
             .
             2.
             
             From
             the
             
               good
               Angell
            
             ,
             who
             by
             good
             cogitations
             and
             motions
             ,
             exciting
             the
             dulnesse
             and
             drowsinesse
             ,
             conforting
             the
             infirmity
             and
             weaknes
             of
             the
             soule
             ;
             and
             conseruing
             the
             same
             from
             danger
             of
             enemies
             ,
             is
             alwayes
             ready
             to
             assist
             vs
             in
             prayers
             ,
             and
             good
             workes
             ,
             and
             to
             defend
             vs
             from
             all
             occasions
             ,
             and
             temptations
             .
             3.
             
             Frō
             the
             
               Spirit
               of
               grace
            
             ,
             which
             with
             the
             light
             of
             fayth
             ,
             &
             flame
             of
             charity
             inhabiting
             in
             vs
             ,
             doth
             continually
             knock
             at
             the
             dore
             of
             our
             heart
             ,
             and
             in
             our
             sleep
             awakes
             vs
             ,
             in
             our
             sicknesse
             strengthens
             vs
             ,
             in
             our
             distraction
             so
             recollects
             vs
             ,
             that
             with
             alacrity
             we
             may
             proceed
             in
             all
             exercises
             of
             piety
             ,
             and
             with
             facility
             ouercome
             all
             assaults
             of
             our
             enemy
             .
             4.
             
             Frō
             the
             
               Dictamen
               of
               reason
            
             ,
             and
             light
             of
             nature
             ,
             which
             pricked
             forward
             by
             the
             synderesis
             of
             a
             good
             conscience
             ,
             doth
             as
             a
             Preacher
             continually
             exhort
             and
             moue
             to
             a
             prosecution
             of
             good
             ,
             and
             an
             auersion
             from
             euill
             ;
             and
             as
             a
             Maister
             doth
             still
             direct
             and
             instruct
             vs
             how
             to
             behaue
             our selues
             in
             our
             combat
             against
             the
             law
             of
             sinne
             ,
             and
             the
             Angell
             of
             Sathan
             ,
             
             which
             make
             continuall
             opposition
             against
             it
             ;
             all
             which
             ,
             as
             a
             vigilant
             watchman
             ,
             doe
             still
             watch
             at
             the
             superiour
             part
             of
             the
             soule
             ,
             to
             wit
             ,
             the
             Memory
             ,
             Will
             ,
             and
             Vnderstanding
             ,
             eyther
             by
             an
             infused
             light
             ,
             or
             by
             species
             ,
             formed
             and
             framed
             in
             the
             phantasie
             ,
             and
             do
             inwardly
             knocke
             ,
             awake
             ,
             admonish
             and
             incite
             our
             soule
             ,
             to
             the
             knowledge
             of
             truth
             ,
             &
             the
             operation
             of
             God.
             
          
           
             The
             other
             sort
             of
             Spirits
             is
             sensible
             ,
             and
             visible
             ,
             
             by
             visions
             ,
             and
             apparitions
             ;
             and
             these
             are
             sometymes
             Imaginary
             ,
             presenting
             inwardly
             to
             the
             phantasie
             ,
             and
             imagination
             ,
             
             a
             shew
             and
             apparition
             either
             of
             wordes
             spoken
             ,
             or
             of
             persons
             appearing
             in
             their
             own
             person
             ,
             or
             in
             some
             other
             like
             to
             thē
             ,
             or
             in
             some
             figure
             representing
             them
             :
             others
             sometymes
             are
             Visible
             and
             corporall
             ,
             seene
             ,
             heard
             ,
             or
             felt
             in
             some
             corporall
             body
             ,
             formed
             and
             framed
             of
             the
             ayre
             ,
             and
             assumed
             &
             moued
             by
             a
             spirit
             which
             in
             them
             speakes
             ,
             walkes
             ,
             and
             exercises
             sensible
             actions
             ,
             as
             though
             it
             were
             a
             true
             and
             liuing
             person
             ,
             both
             which
             kindes
             happened
             often
             to
             the
             Patriarches
             and
             Prophets
             of
             old
             ,
             and
             to
             many
             in
             these
             later
             tymes
             ;
             sometims
             waking
             ,
             sometymes
             in
             their
             sleep
             ,
             
             and
             are
             both
             of
             them
             ,
             either
             by
             way
             of
             Oracles
             (
             as
             S.
             Augustine
             calles
             them
             )
             when
             some
             graue
             person
             appeares
             and
             fortells
             what
             is
             to
             be
             done
             ,
             
             as
             did
             Onias
             ,
             and
             Hieremy
             ,
             to
             
               Iudas
               Machab●us
            
             ;
             or
             by
             way
             of
             visions
             ,
             
             when
             thinges
             haue
             the
             euent
             indeed
             ,
             as
             they
             appeare
             in
             shew
             ,
             as
             happened
             to
             S.
             Peter
             ,
             who
             (a)
             
               saw
               an
               Angell
            
             ,
             whē
             indeed
             the
             Angell
             did
             free
             him
             out
             of
             prison
             ;
             or
             by
             way
             of
             Dreames
             ,
             
             when
             apparitions
             of
             mysteries
             are
             shadowed
             in
             figures
             ,
             not
             vnderstood
             in
             sense
             and
             signification
             ,
             such
             as
             was
             Pharao
             his
             Eares
             of
             corne
             ,
             and
             Nabuchodonoz●r
             his
             Statua
             .
          
           
             All
             which
             ,
             whether
             interiour
             or
             exteriour
             ,
             though
             they
             be
             properly
             diuine
             ,
             of
             God
             ,
             and
             good
             Angels
             (
             of
             which
             is
             frequent
             mention
             ,
             and
             examples
             both
             in
             the
             old
             and
             new
             Testament
             )
             yet
             because
             they
             are
             sometymes
             diabolicall
             ,
             of
             the
             Diuell
             ,
             who
             by
             suggestions
             and
             illusions
             doth
             imitate
             them
             ;
             and
             sometymes
             naturall
             dispositions
             or
             diseases
             of
             body
             ,
             whose
             affections
             and
             imaginations
             are
             not
             much
             vnlike
             to
             them
             :
             And
             because
             of
             the
             later
             sortes
             ,
             that
             is
             ,
             visions
             and
             apparitions
             ,
             of
             which
             is
             the
             greatest
             difficultie
             ,
             examples
             
             in
             scripture
             ,
             and
             ancient
             histories
             (
             for
             I
             will
             forbeare
             latter
             tymes
             )
             are
             many
             and
             authenticall
             ,
             how
             sometymes
             God
             ,
             sometymes
             Angells
             ,
             sometymes
             Diuells
             ,
             sometymes
             Soules
             out
             of
             Limbo
             ,
             Paradise
             ,
             Purgatory
             ,
             Hell
             ,
             &
             Heauen
             haue
             appeared
             :
             therefore
             I
             will
             first
             produce
             some
             examples
             of
             euery
             one
             ,
             
             and
             then
             shew
             ,
             what
             difficulty
             there
             is
             in
             discerning
             one
             of
             them
             frō
             another
             .
             1.
             
             For
             apparitions
             of
             God
             ,
             we
             haue
             examples
             ,
             how
             he
             appeared
             to
             (a)
             Adam
             in
             Paradise
             ,
             to
             (b)
             Noe
             in
             the
             Arke
             ,
             to
             (c)
             Abraham
             in
             
               Haram
               ,
               in
               Mābre
               ,
               in
               the
               mountaine
               ,
            
             to
             (d)
             Moyses
             in
             
               the
               fiery
               bush
               ,
               in
               Aegipt
               ,
               in
               the
               mountaine
               ,
            
             and
             
               in
               the
               Tabernacle
            
             ,
             and
             to
             (e)
             Agar
             ,
             in
             the
             desert
             ,
             to
             (f)
             Samuel
             in
             the
             Temple
             ,
             and
             to
             all
             the
             Prophets
             ,
             and
             many
             of
             the
             Patriarches
             ;
             in
             all
             which
             it
             is
             sayd
             ,
             
               Our
               Lord
               spake
               ,
               our
               Lord
               appeared
               ,
            
             which
             he
             did
             in
             the
             shape
             ,
             now
             of
             a
             man
             ,
             as
             to
             Adam
             ;
             now
             of
             three
             men
             ,
             to
             Abrahā
             ;
             now
             of
             a
             Wrestlar
             ;
             to
             Iacob
             ;
             now
             of
             a
             fire
             ,
             to
             Moyses
             ;
             now
             of
             a
             Cherubim
             to
             (g)
             Ezechiel
             ;
             now
             of
             (h)
             
               a
               Thorne
               ,
               to
               Isaias
            
             ;
             now
             of
             (i)
             
               an
               old
               man
               in
               a
               white
               Vestement
               to
               Daniel
               ,
            
             (
             though
             it
             be
             more
             probable
             ,
             that
             not
             God
             in
             person
             ,
             but
             an
             Angel
             representing
             God
             ,
             did
             appeare
             .
             )
             2.
             
             For
             apparitions
             of
             Angells
             ,
             we
             haue
             exāples
             expresly
             of
             them
             ,
             how
             they
             appeared
             to
             (k)
             Lot
             ,
             to
             forewarne
             him
             of
             the
             destruction
             of
             Sodome
             ;
             to
             (l)
             Iacob
             ,
             to
             encourage
             him
             against
             Esau
             ;
             to
             the
             (m)
             Israelites
             ,
             to
             direct
             them
             through
             the
             desert
             ;
             to
             (*)
             Gedeon
             ,
             to
             make
             him
             Captaine
             against
             Madian
             ;
             to
             (n)
             Tobie
             ;
             to
             accompany
             him
             in
             his
             iourney
             ;
             to
             (o)
             Elias
             ,
             to
             send
             him
             to
             reprehend
             Ochozias
             ;
             to
             (p)
             Dauid
             ,
             punishing
             and
             killing
             the
             people
             ;
             to
             (q)
             Zachary
             ,
             and
             to
             the
             Virgin
             Mary
             ,
             reuealing
             secret
             mysteries
             to
             thē
             .
             Which
             apparitions
             ,
             if
             we
             respect
             the
             place
             ,
             were
             made
             either
             in
             the
             garden
             ,
             as
             to
             our
             (r)
             Sauiour
             ;
             or
             in
             the
             fieldes
             as
             to
             (s)
             Iacob
             ;
             or
             in
             the
             desert
             ,
             as
             to
             (*)
             Agar
             ;
             or
             in
             the
             house
             ,
             as
             to
             (t)
             Gedeon
             ;
             or
             in
             the
             fornace
             ,
             as
             to
             the
             three
             (u)
             Childrē
             ;
             or
             in
             the
             Temple
             ,
             as
             to
             (w)
             Zachary
             ;
             or
             in
             prison
             ,
             as
             to
             (x)
             Peter
             ;
             
             or
             at
             the
             Sepulcher
             ,
             as
             to
             
               Mary
               Magdalene
            
             .
             If
             the
             state
             of
             persons
             ,
             they
             were
             made
             to
             our
             Sauiour
             himselfe
             ;
             to
             Christians
             ,
             as
             
               S.
               Peter
            
             ;
             to
             Iewes
             ,
             as
             Ioseph
             and
             the
             Patriarches
             ;
             to
             Gentils
             ,
             as
             Heliodorus
             ,
             and
             the
             three
             Kinges
             ;
             to
             men
             ,
             as
             Zachary
             ;
             to
             Women
             ,
             as
             the
             Maries
             ;
             to
             old
             persons
             ,
             as
             Abraham
             ,
             
             and
             Sara
             ;
             to
             young
             ,
             as
             Daniel
             ;
             to
             good
             persons
             ,
             as
             Lot
             ;
             
             and
             bad
             ,
             as
             the
             Sodomites
             .
             Also
             some
             before
             Christ
             ,
             some
             after
             Christ
             ,
             some
             in
             Christs
             tyme
             ,
             some
             in
             the
             law
             of
             Nature
             ,
             some
             of
             grace
             :
             so
             that
             in
             all
             tymes
             ,
             and
             at
             all
             places
             ,
             
             &
             to
             all
             sorts
             of
             persons
             these
             reuelations
             of
             Angells
             haue
             bin
             made
             .
          
           
             Thirdly
             ,
             for
             apparitions
             of
             Diuells
             ,
             (
             wherof
             some
             are
             sayd
             to
             be
             Pythonici
             ,
             or
             South-sayers
             ,
             some
             Paredrij
             ,
             or
             Familiars
             ,
             some
             Catabolici
             ,
             or
             possessors
             and
             tormentors
             of
             men
             ,
             
             some
             Oniropompi
             ,
             or
             dreame
             makers
             )
             we
             read
             of
             their
             visible
             apparitions
             (
             to
             omit
             their
             imaginary
             )
             how
             they
             haue
             appeared
             often
             ,
             and
             in
             many
             shapes
             ;
             sometymes
             of
             Beastes
             ,
             as
             of
             a
             serpent
             to
             (a)
             Euah
             ,
             and
             Leonard
             of
             (b)
             Corbie
             ;
             of
             a
             Dogge
             following
             them
             ,
             to
             (c)
             
               Simon
               Magus
            
             ,
             and
             
               Cornelius
               Agrippa
            
             ;
             of
             a
             Horse
             ,
             to
             an
             Earle
             of
             (d)
             Mascon
             ;
             of
             a
             Cocke
             ,
             to
             (e)
             S.
             Pachomius
             ;
             of
             a
             Crow
             ,
             to
             (f)
             
               S.
               Romualdus
            
             ;
             of
             a
             Foxe
             ,
             to
             (g)
             
               S.
               Hilarion
            
             ;
             of
             a
             Dragon
             ,
             to
             (h)
             
               S.
               Margaret
            
             ,
             and
             to
             Gonzales
             of
             Castile
             ;
             of
             Lions
             ,
             Buls
             ,
             Beares
             ,
             and
             Wolues
             to
             (i)
             
               S.
               Anthony
            
             ;
             of
             a
             Dog
             ,
             to
             (k)
             
               S.
               Dunstan
            
             ;
             &
             ordinarily
             of
             a
             Cat
             to
             Witches
             ,
             and
             of
             Wolues
             (l)
             to
             terrify
             ,
             &
             of
             Bees
             ,
             and
             flyes
             to
             trouble
             &
             distract
             (m)
             men
             .
             Sometimes
             of
             men
             or
             women
             ,
             (
             and
             to
             (n)
             Apelles
             like
             a
             beautifull
             woman
             )
             as
             to
             our
             Sauiour
             Christ
             ,
             like
             a
             
               Venerable
               mā
            
             (o)
             
               in
               his
               tentation
            
             ;
             to
             Saul
             (
             in
             some
             opinion
             )
             as
             (p)
             Samuel
             ,
             by
             the
             Pythonise
             ;
             to
             (q)
             
               S.
               Martin
            
             ,
             as
             a
             King
             with
             a
             Diademe
             ;
             to
             a
             Boy
             (
             in
             
               S.
               Gregory
            
             )
             as
             a
             blacke
             (r)
             More
             ;
             to
             S.
             Robert
             the
             Abbot
             ,
             as
             a
             frisled
             (s)
             Ruffin
             ;
             to
             S.
             Maximus
             ,
             as
             a
             Mariner
             with
             a
             ship
             ;
             to
             Euagrius
             ,
             as
             a
             Cleargy
             man
             ;
             to
             Macarius
             ,
             as
             a
             reaper
             of
             corne
             ,
             and
             an
             Apothecary
             ;
             to
             Nathanael
             ,
             as
             a
             Carrier
             whiping
             his
             (*)
             horse
             .
             In
             all
             which
             he
             alwayes
             appeared
             in
             some
             deformity
             ,
             as
             either
             in
             a
             body
             blacke
             ,
             pale
             ,
             durty
             ,
             stinking
             ,
             or
             terrible
             ,
             or
             with
             a
             face
             foule
             ,
             blacke
             ,
             and
             deformed
             ,
             or
             with
             a
             nose
             hooked
             ,
             a
             mouth
             wide
             ,
             eyes
             hollow
             ,
             or
             fiery
             ,
             feet
             club
             or
             clouen
             ,
             toes
             like
             clawes
             ,
             or
             some
             great
             deformity
             of
             body
             ,
             as
             is
             (t)
             obserued
             ,
             God
             not
             otherwise
             permitting
             it
             ,
             the
             better
             to
             discouer
             
             him
             ;
             sometymes
             in
             the
             night
             to
             men
             ,
             eyther
             waking
             ,
             as
             to
             (u)
             Luther
             ,
             when
             he
             taught
             him
             to
             abrogate
             the
             Masse
             ;
             or
             sleeping
             ,
             as
             to
             (w)
             Zuinglius
             ,
             in
             what
             colour
             he
             knew
             not
             ,
             when
             he
             taught
             him
             to
             expound
             the
             wordes
             of
             the
             Sacrament
             ,
             figuratiuely
             ;
             and
             to
             (x)
             Oecolampadius
             ,
             when
             he
             kild
             him
             in
             his
             bed
             :
             sometymes
             in
             the
             day
             ,
             as
             to
             (y)
             Carolostadius
             ,
             when
             in
             the
             pulpit
             he
             stood
             by
             him
             ;
             sometymes
             he
             appeared
             in
             shape
             of
             Saints
             ,
             Angels
             ,
             and
             Christ
             ,
             and
             God
             himselfe
             ,
             
             of
             which
             see
             examples
             afterwardes
             ;
             sometymes
             of
             Incubi
             ,
             and
             Succubi
             ,
             lying
             with
             men
             ,
             or
             women
             ,
             and
             by
             art
             getting
             of
             children
             ;
             sometyms
             of
             
               Centaur's
               ,
               Scylla's
               ,
               Chimera's
               ,
               Gorgons
               ,
               Cerberus
               ,
               Harpyes
               ,
            
             and
             other
             monsters
             terrifying
             mē
             ;
             sometymes
             seeking
             adoration
             ,
             to
             be
             worshipped
             as
             Gods
             ,
             which
             they
             require
             of
             Witches
             ;
             sometimes
             shewing
             a
             seruiceable
             obedience
             ,
             as
             when
             to
             Magiciās
             they
             eyther
             at
             certaine
             wordes
             of
             Magicke
             ,
             or
             at
             certaine
             constellations
             of
             starres
             ,
             or
             vpon
             certaine
             dayes
             of
             the
             weeke
             ,
             as
             Friday
             at
             night
             ,
             they
             ryse
             vp
             ,
             appeare
             ,
             and
             disclose
             thinges
             secret
             ,
             as
             treasures
             ;
             or
             foretell
             thinges
             to
             come
             ,
             as
             the
             euents
             of
             batels
             ,
             or
             the
             like
             .
             All
             which
             in
             what
             shape
             they
             please
             ,
             &
             to
             whō
             God
             permits
             ,
             the
             Diuells
             performe
             .
          
           
             Fourthly
             ,
             for
             apparitions
             of
             soules
             out
             of
             Limbo
             ,
             before
             Christ
             ,
             we
             haue
             the
             examples
             of
             Moyses
             from
             Limbo
             ,
             and
             Elias
             from
             Paradise
             ,
             to
             our
             
               Sauiour
               ,
               and
               the
               three
               Apostles
            
             (z)
             in
             the
             transfiguration
             ;
             of
             
               Onias
               the
               high
               Priest
               ,
               and
               Hieremy
            
             (a)
             the
             Prophet
             to
             
               Iudas
               Machabeus
            
             ▪
             and
             the
             people
             ;
             of
             
               Samuel
               the
               Prophet
            
             (b)
             (
             according
             to
             (*)
             
               S.
               Augustine
            
             ,
             and
             others
             )
             to
             Saul
             the
             King
             ,
             telling
             him
             ,
             sayth
             
               Ecclesiasticus
               ,
               the
               end
               of
               his
               life
               ,
               and
               exalting
               his
               voice
               out
               of
               the
               earth
               in
               prophesy
               ,
            
             or
             as
             it
             is
             in
             the
             Greeke
             ,
             
               after
               he
               had
               slept
            
             ,
             or
             was
             dead
             ,
             prophesying
             .
          
           
             Fifthly
             ,
             for
             apparitions
             of
             soules
             out
             of
             Purgatory
             ,
             we
             haue
             ancient
             exampls
             ;
             of
             Paschasius
             a
             Deacon
             seene
             by
             
               Germanus
               ▪
               Capuanus
            
             ,
             in
             the
             Bath
             of
             Angulanus
             ;
             of
             Iustus
             freed
             by
             30.
             
             Masses
             of
             his
             brother
             Copiosus
             ;
             of
             another
             helping
             a
             Priest
             at
             the
             Bathes
             ,
             and
             helped
             out
             of
             Purgatory
             by
             his
             Masses
             ,
             al
             three
             cyted
             by
             S.
             Gregory
             (c)
             the
             Great
             ;
             and
             of
             the
             sisters
             of
             (d)
             S.
             Malachias
             ,
             and
             (e)
             S.
             
               Thomas
               of
               Aquine
            
             ,
             both
             appearing
             &
             relating
             themselues
             freed
             by
             their
             Brothers
             masses
             .
             With
             
             many
             other
             of
             later
             tymes
             ,
             too
             long
             to
             be
             set
             downe
             .
          
           
             Sixthly
             ,
             for
             apparitions
             of
             the
             Damned
             in
             hell
             (
             to
             omit
             the
             apparitions
             of
             Infidels
             ,
             such
             as
             are
             related
             of
             Romulus
             to
             (f)
             Proclus
             ,
             exhorting
             the
             Romās
             to
             worship
             the
             Gods
             ;
             of
             Homer
             ,
             to
             
               Appion
               the
            
             (g)
             Grāmarian
             ,
             telling
             him
             his
             owne
             Country
             ,
             and
             friends
             ;
             of
             Achilles
             ,
             to
             Apolonius
             ;
             of
             Seuerus
             to
             (h)
             Heliogabalus
             ;
             of
             Castor
             ,
             &
             Pollux
             (i)
             in
             the
             Latine
             Warre
             ;
             of
             the
             
               Ghost
               at
               Athens
            
             related
             by
             Pliny
             ,
             to
             be
             leane
             faced
             ,
             long
             haired
             ,
             and
             handes
             and
             feet
             (k)
             chained
             :
             To
             omit
             ,
             I
             say
             these
             Infidels
             ,
             we
             haue
             of
             Christians
             ,
             the
             examples
             of
             Theodoret
             (l)
             the
             Arrian
             King
             ,
             carryed
             betweene
             Iohn
             the
             Pope
             ,
             and
             Symachus
             the
             Senatour
             (
             both
             whome
             he
             had
             killed
             )
             into
             Vulcans
             forge
             ;
             of
             Chilpericus
             (m)
             the
             wicked
             King
             of
             France
             ,
             seen
             by
             Guntran
             the
             King
             ,
             carried
             between
             three
             Bishops
             into
             a
             hoat
             caldron
             ;
             of
             a
             Bishop
             of
             (n)
             Ancona
             ,
             seen
             by
             Elias
             an
             Hermit
             standing
             before
             Gods
             Tribunal
             ,
             and
             caryed
             to
             hell
             ;
             of
             a
             Nunne
             (o)
             in
             
               S.
               Laurence
            
             Church
             cut
             in
             peeces
             before
             the
             altar
             ;
             of
             (
             *
             )
             Eubronius
             an
             Apostata
             ,
             appearing
             to
             one
             ,
             whome
             he
             had
             vsed
             cruelly
             ,
             and
             carryed
             into
             hell-fire
             .
             And
             so
             many
             more
             too
             pittifull
             to
             be
             remembred
             .
          
           
             Seauenthly
             ,
             for
             the
             apparitions
             of
             the
             soules
             in
             heauen
             ,
             we
             haue
             the
             examples
             first
             of
             our
             Sauiour
             ,
             to
             S.
             
               Paul
               in
               his
               way
               to
               Damascus
            
             (p)
             ;
             to
             S.
             
               Peter
               flying
               from
               Rome
               ,
               and
               saying
               he
               went
               to
               Rome
               to
               be
               crucifyed
               againe
            
             (q)
             ;
             to
             
               Carpus
               Bishop
               of
               Crete
            
             (r)
             
               with
               multitudes
               of
               Angells
               ,
               reprehending
               him
               for
               too
               seuerly
               punishing
               a
               lapsed
               Brother
            
             ;
             to
             
               Peter
               Bishop
               of
               Alexandria
               ,
               complayning
               that
               Arrius
               had
               torne
               his
               coate
            
             (s)
             ;
             to
             S.
             
               Martin
               in
               the
               halfe
               coate
               which
               the
               day
               before
               he
               had
               giuen
               ,
               for
               his
               sake
               ,
               to
               one
               naked
               :
            
             next
             of
             our
             Blessed
             Lady
             (
             I
             recount
             only
             those
             which
             are
             ancient
             )
             to
             (t)
             
               S.
               Iames
            
             in
             Spaine
             at
             Saragossa
             ,
             for
             erecting
             there
             a
             Chapell
             ,
             now
             in
             great
             veneration
             ;
             to
             (u)
             
               S.
               Gregory
               Thaumaturgus
            
             in
             a
             glorious
             shape
             ;
             to
             (w)
             
               Musa
               a
               Virgin
            
             ,
             in
             S.
             Gregory
             his
             dialogues
             ,
             for
             the
             amendement
             of
             her
             life
             ;
             to
             (x)
             
               S.
               Iohn
               Damascen
            
             ,
             restoring
             his
             hand
             cut
             off
             for
             defending
             Images
             ;
             to
             (y)
             
               S.
               Cyrill
            
             ,
             admonishing
             him
             to
             be
             friends
             with
             S.
             Chrysostome
             ;
             to
             (z)
             Narses
             ,
             in
             all
             his
             battailes
             against
             Totila
             ;
             to
             (a)
             
               Cyriacus
               an
               Abbot
            
             ,
             for
             the
             burning
             of
             Nestorius
             writings
             ;
             to
             the
             (b)
             Architect
             of
             
               Constantine
               the
               Great
            
             ,
             building
             a
             
             Church
             ;
             to
             the
             
               Sonne
               of
               a
            
             (c)
             
               Iew
               cast
               into
               an
               heat
               Ouen
               ,
               by
               his
               Father
               ,
               for
               receauing
               the
               Blessed
               Sacrament
               among
               Christians
            
             ;
             to
             
               Pope
               Liberius
               ,
               and
            
             (d)
             Patricius
             ,
             about
             building
             S.
             
               Maria
               ad
               Niues
            
             ;
             to
             (e)
             
               Rupertus
               an
               Abbot
            
             ,
             giuing
             him
             a
             quicke
             wit
             ,
             and
             vnderstanding
             of
             Scripture
             .
             All
             which
             are
             of
             our
             B.
             Lady
             .
             Of
             other
             ,
             Saints
             we
             haue
             the
             apparitions
             of
             (f)
             S.
             
               Peter
               and
               Paul
               to
               Constantine
               ,
               and
               curing
               his
               leprosie
            
             ;
             of
             (g)
             
               S.
               Philip
               ,
               &
            
             S.
             
               Iohn
               Euangelist
               to
               Gregory
               Thaumaturgus
            
             ,
             shewing
             a
             worke
             of
             piety
             to
             be
             done
             ;
             of
             the
             (h)
             
               Apostles
               at
               Constantinople
            
             ,
             in
             thāks
             of
             Iustinian
             building
             them
             a
             Church
             ;
             of
             (i)
             
               S.
               Iames
            
             to
             
               Charles
               the
               Great
            
             ,
             helping
             him
             to
             recouer
             Galicia
             from
             the
             Sarazens
             ,
             and
             to
             Rainerus
             ,
             and
             Alphonsus
             Kinges
             of
             Spaine
             ,
             against
             the
             Moores
             ;
             also
             of
             (k)
             
               Saint
               Agnes
            
             ,
             to
             
               Constantine
               the
               Great
            
             his
             daughter
             ;
             Geruasius
             (l)
             and
             Protasius
             ,
             to
             
               S.
               Ambrose
               ;
               Potamiena
            
             (m)
             Origens
             scholler
             to
             the
             torturer
             ,
             foreshewing
             his
             martyrdome
             ;
             (n)
             
               Felix
               Nolanus
            
             ,
             defēding
             his
             Citty
             Nola
             ;
             (o)
             
               Thoodore
               Martyr
            
             ,
             admonishing
             Euxouius
             to
             auoid
             meates
             sacrificed
             to
             Idols
             ;
             (p)
             Cosmas
             &
             Damian
             ,
             curing
             Iustinian
             sore
             sicke
             ;
             (q)
             Peter
             and
             Paul
             terrifying
             Attila
             from
             sacking
             of
             Rome
             ;
             to
             omit
             what
             is
             related
             in
             this
             kind
             by
             S.
             Basill
             of
             Mamant
             ,
             by
             
               S.
               Nazianzen
            
             of
             his
             brother
             Caesarius
             ,
             by
             
               S.
               Hierome
            
             of
             Paula
             ,
             by
             
               S.
               Paulinus
            
             of
             
               S.
               Ambrose
            
             ,
             by
             Euodius
             of
             
               S.
               Steuen
            
             ,
             by
             Prudentius
             of
             Fructuosus
             and
             his
             company
             ,
             by
             Lucianus
             of
             Gamaliel
             ,
             by
             Palladius
             of
             Colluthus
             ,
             by
             Theodoret
             of
             
               S.
               Iohn
               Baptist
            
             ,
             by
             
               S.
               Athanasius
            
             of
             S.
             Ammon
             .
             And
             who
             desires
             to
             see
             more
             ,
             may
             read
             in
             Delrio
             ,
             the
             like
             apparitions
             in
             euery
             age
             of
             christ
             ,
             how
             some
             appeared
             ,
             as
             our
             Sauiour
             ,
             and
             Valeria
             in
             the
             first
             .
             How
             Potamiena
             ,
             and
             others
             in
             the
             second
             .
             How
             our
             Blessed
             Lady
             ,
             S.
             
               Iohn
               ,
               S.
               Cyprian
            
             ,
             and
             diuers
             African
             Martyrs
             in
             the
             third
             .
             How
             our
             B.
             Sauiour
             ,
             our
             B.
             Lady
             ,
             
               S.
               Peter
               ,
               P.
               Paul
               ,
               S.
               Agnes
               ,
               S.
               Agatha
               ,
               Spiridion
               ,
               Artemius
               ,
               Caesarius
               ,
               Triphillus
               ,
            
             two
             Bishops
             and
             others
             ,
             in
             the
             fourth
             age
             .
             How
             
               S.
               Iohn
               Baptist
               ,
               S.
               Martin
               ,
               S.
               Geruase
            
             and
             
               Protase
               ,
               S.
               Ambrose
               ,
               S.
               Eulalia
               ,
            
             S.
             
               Fructuosus
               ,
               S.
               Felix
            
             in
             the
             fifth
             age
             .
             How
             our
             B.
             Lady
             ,
             
               S.
               Iohn
               ,
               S.
               Peter
            
             ,
             and
             Paul
             ,
             S.
             
               Bartholomaeus
               ,
               S.
               Steuen
               ,
               S.
               Eutichius
               ,
               S.
               Tetricus
               ,
               S.
               Iohn
               Silentiarius
               ,
            
             in
             the
             sixth
             age
             .
             How
             our
             B.
             Lady
             ,
             
               S.
               Iuuenall
               ,
               S.
               Eleutherius
               ,
               S.
               Leocadia
               ,
            
             in
             the
             seauenth
             age
             ;
             and
             so
             downeward
             in
             all
             ages
             vntill
             this
             present
             
             tyme
             ,
             or
             neere
             .
             All
             which
             being
             not
             only
             ancient
             for
             the
             tyme
             ,
             as
             being
             within
             the
             first
             600.
             years
             ,
             but
             also
             made
             credible
             ,
             by
             the
             sanctity
             of
             them
             who
             did
             appeare
             ,
             by
             the
             grant
             of
             them
             to
             whome
             they
             did
             appeare
             ,
             and
             by
             the
             authority
             of
             them
             who
             belieued
             ,
             and
             related
             that
             they
             did
             thus
             appeare
             ;
             may
             in
             prudence
             and
             piety
             be
             credited
             ,
             and
             cannot
             without
             leuity
             and
             temerity
             ,
             be
             condemned
             or
             reiected
             .
             And
             thus
             much
             of
             the
             variety
             of
             spirits
             ,
             and
             the
             certainty
             of
             their
             apparitions
             .
             It
             remaynes
             that
             we
             shew
             the
             difficulty
             in
             discerning
             these
             spirits
             ,
             and
             the
             apparitions
             of
             them
             ,
             and
             by
             the
             same
             conuince
             the
             insufficiency
             &
             inhability
             of
             Priuate
             Spirit
             to
             discerne
             good
             spirits
             from
             bad
             ,
             reuelations
             frō
             illusions
             ,
             and
             true
             fayth
             &
             doctrine
             ,
             from
             false
             &
             erroneous
             .
          
        
         
           
             Of
             the
             difficulty
             to
             discerne
             these
             Spirits
             .
             SECT
             .
             II.
             
          
           
             THE
             first
             difficulty
             of
             discerning
             thes
             spirits
             ariseth
             vpō
             the
             difficulties
             which
             are
             in
             particular
             about
             these
             seuerall
             sortes
             of
             spirits
             ,
             &
             the
             apparitions
             visible
             made
             by
             them
             .
             
             And
             first
             of
             the
             spirit
             of
             God
             ,
             great
             difficulty
             hath
             anciently
             beene
             made
             ,
             whether
             God
             did
             appeare
             in
             his
             owne
             proper
             body
             ,
             or
             in
             one
             assumed
             ,
             that
             is
             ,
             whether
             he
             had
             such
             a
             body
             ,
             
             or
             such
             partes
             of
             a
             body
             as
             appeared
             in
             shew
             ,
             and
             are
             by
             scripture
             attributed
             to
             him
             ;
             that
             is
             ,
             whether
             he
             had
             head
             ,
             eyes
             hands
             ,
             feet
             ,
             and
             the
             rest
             of
             the
             partes
             of
             a
             body
             ,
             or
             not
             ?
             Also
             as
             yet
             great
             difficulty
             is
             made
             ,
             supposing
             (
             as
             it
             is
             most
             certaine
             )
             that
             he
             is
             a
             meere
             spirit
             ,
             whether
             God
             himselfe
             did
             appeare
             in
             assumed
             bodies
             ,
             or
             some
             Angell
             in
             his
             place
             ,
             representing
             his
             person
             :
             &
             if
             himselfe
             should
             haue
             appeared
             ,
             whether
             the
             Father
             ,
             the
             Sonne
             ,
             or
             the
             holy
             Ghost
             ?
             And
             if
             the
             holy
             Ghost
             ,
             whether
             he
             assumed
             that
             flesh
             of
             a
             Doue
             ,
             or
             of
             Tongues
             (
             for
             example
             )
             in
             which
             he
             appeared
             ?
             In
             the
             like
             manner
             as
             the
             second
             person
             assumed
             the
             nature
             of
             man
             ,
             and
             of
             this
             Doue
             thus
             assumed
             ,
             whether
             it
             may
             be
             adored
             and
             prayed
             vnto
             ,
             as
             God
             ,
             and
             the
             holy
             Ghost
             ,
             which
             assumes
             it
             ?
          
           
             Of
             the
             spirits
             of
             Angels
             ,
             
             great
             difficulties
             are
             made
             of
             
             their
             nature
             ,
             whether
             it
             be
             corporall
             or
             meere
             spirituall
             :
             if
             spiritual
             ,
             whether
             all
             be
             of
             the
             same
             ,
             or
             of
             diuers
             species
             ,
             or
             kinds
             ,
             whether
             all
             be
             incorruptible
             by
             nature
             or
             by
             grace
             ,
             whether
             made
             before
             ,
             or
             with
             the
             world
             ;
             how
             they
             can
             know
             God
             ,
             and
             things
             on
             earth
             ;
             how
             they
             know
             things
             to
             come
             or
             contingent
             ;
             and
             how
             they
             can
             vnderstand
             one
             another
             ;
             how
             ,
             &
             by
             what
             vertue
             they
             moue
             themselues
             ,
             and
             other
             things
             ;
             how
             they
             are
             distinguished
             in
             orders
             and
             Hierarchies
             ;
             how
             they
             haue
             and
             performe
             the
             custody
             of
             men
             .
             Concerning
             their
             assumed
             bodies
             ,
             it
             is
             doubtfull
             &
             difficult
             whether
             they
             informe
             them
             ,
             or
             assist
             only
             in
             them
             ;
             how
             ,
             and
             of
             what
             matter
             they
             doe
             make
             ,
             and
             frame
             them
             ;
             how
             ,
             and
             what
             operation
             or
             motion
             they
             exercise
             in
             them
             ;
             whether
             any
             vitall
             or
             externall
             operations
             ,
             as
             of
             eating
             or
             drinking
             ;
             or
             any
             sensual
             ,
             or
             external
             ,
             as
             of
             hearing
             ,
             or
             seeing
             ;
             or
             any
             internall
             ,
             as
             of
             passion
             or
             affection
             ;
             or
             any
             intellectual
             ,
             as
             of
             discoursing
             and
             discussing
             ,
             of
             sinning
             and
             meriting
             ;
             how
             they
             illuminate
             one
             another
             ,
             the
             higher
             the
             lower
             ;
             how
             they
             present
             visions
             ,
             and
             cogitations
             to
             men
             ;
             whether
             to
             their
             phantasie
             only
             ,
             &
             by
             the
             phantasie
             to
             the
             soule
             ,
             or
             imediately
             to
             the
             superiour
             part
             of
             the
             soule
             also
             .
          
           
             
             Of
             the
             Diuels
             ,
             great
             difficulties
             be
             made
             ,
             how
             they
             fell
             frō
             grace
             ,
             by
             what
             sinne
             ,
             of
             pride
             or
             enuy
             ,
             into
             what
             place
             ;
             of
             hell
             only
             ,
             or
             the
             aire
             &
             earth
             also
             ;
             in
             what
             number
             ,
             more
             then
             the
             blessed
             ,
             or
             fewer
             ;
             how
             they
             are
             tormented
             with
             materiall
             fire
             ;
             and
             how
             they
             carry
             their
             tormēts
             with
             them
             ,
             while
             they
             torment
             others
             ,
             and
             yet
             the
             fire
             torments
             not
             those
             others
             in
             whome
             they
             are
             ;
             how
             they
             enter
             ,
             possesse
             ,
             and
             torment
             men
             ,
             in
             what
             number
             ,
             by
             whole
             legions
             ;
             in
             what
             manner
             ,
             with
             such
             instruments
             of
             tortures
             ;
             how
             they
             frame
             and
             assume
             bodies
             ,
             whether
             of
             dead
             men
             ,
             of
             beastes
             ,
             and
             the
             like
             ,
             or
             made
             of
             the
             ayre
             ;
             how
             they
             can
             abuse
             women
             ,
             and
             beget
             children
             ;
             how
             they
             cause
             thunders
             ,
             lightenings
             ,
             &
             stormes
             ;
             how
             they
             tempt
             men
             ,
             oppose
             the
             Angels
             ,
             hate
             God
             ,
             and
             all
             good
             ;
             how
             they
             are
             deuided
             into
             orders
             ,
             &
             Hierarchies
             ;
             how
             a
             subordination
             ,
             and
             confusion
             stands
             among
             them
             ,
             with
             many
             such
             like
             ?
          
           
             
             Of
             the
             soules
             departed
             are
             many
             difficulties
             ;
             as
             whether
             
             in
             person
             Samuel
             himselfe
             ,
             or
             a
             Diuell
             for
             him
             ,
             appeared
             before
             Saul
             ;
             whether
             Moyses
             from
             Limbo
             ,
             and
             Elias
             from
             Paradise
             before
             Christ
             ;
             whether
             their
             apparitions
             be
             internall
             only
             to
             the
             phantasie
             ,
             and
             imagination
             ,
             or
             externall
             corporally
             to
             the
             senses
             also
             ?
             If
             internal
             ,
             whether
             the
             soules
             can
             ,
             or
             Angels
             for
             them
             do
             ,
             produce
             these
             phantasies
             ?
             If
             externall
             ,
             whether
             their
             apparitions
             be
             personal
             ,
             in
             their
             own
             presence
             ,
             or
             representable
             by
             Angells
             for
             them
             ?
             If
             personall
             in
             their
             owne
             presence
             ,
             whether
             the
             soules
             in
             Purgatory
             ōly
             ,
             or
             those
             in
             heauen
             ,
             and
             hell
             also
             ,
             do
             in
             presence
             personally
             appeare
             ?
             If
             all
             of
             them
             ,
             whether
             present
             in
             their
             own
             bodies
             in
             which
             they
             liued
             ,
             or
             in
             others
             by
             them
             assumed
             ?
             If
             in
             assumed
             and
             made
             bodies
             ,
             whether
             made
             by
             themselues
             ,
             or
             by
             Angels
             for
             them
             ?
             If
             in
             bodyes
             made
             by
             Angells
             ,
             whether
             they
             can
             informe
             and
             giue
             life
             ,
             or
             els
             inhabite
             ,
             &
             giue
             only
             motion
             to
             them
             ?
             If
             only
             motion
             ,
             what
             quantity
             they
             can
             moue
             ,
             greater
             then
             their
             owne
             body
             was
             ,
             or
             lesse
             ?
             to
             what
             distance
             ,
             further
             off
             or
             neerer
             ?
             By
             what
             vertue
             ,
             naturall
             ,
             or
             superadded
             they
             can
             moue
             them
             ?
             What
             operation
             they
             can
             exercise
             in
             them
             ,
             whether
             naturall
             of
             working
             &
             mouing
             ;
             or
             vitall
             also
             of
             eating
             and
             sleeping
             ;
             or
             sensual
             also
             of
             delectation
             ,
             or
             auersion
             ,
             and
             which
             is
             most
             intellectuall
             ,
             of
             reasoning
             &
             speaking
             ?
             If
             they
             vse
             reason
             ,
             whether
             they
             know
             what
             is
             done
             on
             earth
             ,
             how
             they
             know
             it
             ,
             by
             reuelation
             from
             God
             ,
             or
             by
             relation
             from
             Angells
             ,
             or
             by
             Species
             or
             formes
             of
             their
             owne
             retayned
             of
             old
             ,
             or
             acquired
             anew
             ?
             Whether
             they
             vnderstand
             where
             they
             are
             ,
             and
             what
             they
             doe
             ?
             Whether
             they
             in
             Purgatory
             can
             by
             prayer
             and
             satisfaction
             be
             freed
             ?
             Whether
             they
             who
             are
             in
             heauen
             ,
             or
             hell
             ,
             can
             increase
             their
             ioyes
             ,
             or
             paines
             ?
             With
             many
             more
             such
             like
             .
          
           
             Of
             all
             which
             ,
             if
             one
             should
             aske
             any
             ones
             priuate
             spirit
             ,
             or
             the
             diuers
             spirits
             of
             diuers
             ones
             ,
             and
             seeke
             for
             a
             certaine
             resolution
             of
             them
             ;
             what
             answere
             would
             their
             spirit
             affoard
             ?
             Or
             what
             agreement
             would
             be
             among
             them
             ,
             or
             their
             answers
             ,
             or
             what
             certainty
             can
             be
             builded
             vpon
             any
             of
             them
             ?
             Surely
             such
             is
             the
             difficulty
             in
             all
             these
             ,
             and
             many
             more
             doubts
             ,
             that
             let
             any
             one
             spirit
             of
             one
             man
             ,
             or
             many
             spirits
             of
             
             many
             men
             resolue
             them
             ,
             the
             hearer
             shall
             find
             such
             opposition
             in
             their
             resolution
             ,
             and
             so
             great
             difficulty
             in
             discerning
             which
             of
             these
             is
             a
             good
             spirit
             ,
             which
             a
             bad
             ;
             which
             vision
             is
             imaginary
             ,
             which
             corporall
             ;
             which
             effect
             is
             of
             God
             ,
             which
             of
             the
             Diuell
             ;
             which
             is
             to
             be
             belieued
             and
             followed
             ,
             which
             to
             be
             forsaken
             and
             abhorred
             ,
             that
             he
             shall
             find
             himselfe
             more
             doubtfull
             then
             before
             ,
             and
             deeper
             plunged
             in
             difficultyes
             ,
             the
             further
             he
             proceeds
             in
             inquiries
             .
             And
             thus
             much
             of
             the
             first
             reason
             of
             difficulty
             ,
             to
             discerne
             the
             difference
             of
             spirits
             .
          
        
         
           
             Of
             the
             difficulty
             ,
             and
             vncertainty
             of
             the
             rules
             of
             discerning
             Spirits
             .
             
               SECT
               .
               III.
            
             
          
           
             
             THE
             second
             difficulty
             of
             discerning
             these
             spirits
             ariseth
             vpon
             the
             variety
             and
             multiplicity
             of
             the
             rules
             &
             meanes
             ,
             which
             on
             the
             one
             side
             men
             ,
             holy
             ,
             learned
             &
             experienced
             ,
             after
             much
             practise
             of
             deuotion
             ,
             great
             labour
             of
             study
             ,
             &
             long
             experience
             of
             tyme
             ,
             either
             by
             illumination
             frō
             God
             ,
             or
             by
             diligence
             ,
             industry
             ,
             or
             by
             subtility
             of
             obseruation
             haue
             made
             ,
             obserued
             ,
             and
             in
             large
             Treatises
             left
             to
             posterity
             ,
             for
             the
             discerning
             of
             these
             Spirits
             .
             
             And
             which
             ,
             on
             the
             other
             side
             are
             so
             vncertaine
             and
             doubtfull
             ,
             that
             what
             by
             the
             infirmity
             of
             man
             to
             discerne
             them
             ,
             what
             by
             subtilty
             of
             the
             euill
             spirit
             to
             deceaue
             in
             them
             ,
             few
             can
             with
             any
             certainty
             ,
             and
             infallibility
             rely
             ,
             
             and
             depend
             vpon
             them
             .
          
           
             First
             therefore
             for
             my
             owne
             ,
             and
             the
             Readers
             instruction
             ,
             I
             will
             set
             downe
             the
             rules
             ,
             out
             of
             diuers
             and
             large
             treatises
             collected
             ,
             which
             vsually
             are
             giuen
             for
             discerning
             these
             spirits
             ;
             
             and
             next
             ,
             shew
             the
             grounds
             and
             reasons
             of
             the
             vncertainty
             and
             fallibility
             of
             them
             ;
             and
             out
             of
             both
             ,
             inferre
             the
             insufficiency
             ,
             and
             inability
             of
             euery
             mans
             priuate
             spirit
             ,
             to
             make
             an
             infallible
             estimate
             and
             iudgment
             of
             them
             ,
             and
             therby
             to
             rely
             ,
             
             for
             himselfe
             and
             his
             estate
             of
             saluation
             ,
             vpon
             this
             his
             spirit
             ,
             and
             the
             opinion
             of
             it
             .
             
          
           
             
             
               
                 SVBDIV.
                 I.
              
               Rules
               to
               discerne
               which
               are
               good
               spirits
               ,
               and
               which
               are
               bad
               .
            
             
               AND
               first
               for
               the
               meanes
               ,
               signes
               ,
               
               or
               rules
               of
               discerning
               these
               spirits
               good
               ,
               or
               bad
               ,
               though
               there
               be
               no
               great
               difficulty
               ,
               or
               vncertainty
               in
               discerning
               spirits
               which
               are
               euill
               ,
               as
               the
               spirit
               of
               the
               Diuell
               ,
               and
               his
               instruments
               the
               flesh
               ,
               and
               the
               world
               ;
               for
               that
               the
               good
               spirit
               of
               God
               ,
               of
               an
               Angell
               ,
               or
               of
               grace
               cannot
               suggest
               those
               wicked
               cogitations
               ,
               nor
               performe
               those
               vnlawfull
               actions
               ,
               which
               the
               bad
               spirits
               both
               can
               and
               do
               ;
               as
               for
               example
               ,
               they
               can
               neither
               lye
               ,
               deceaue
               ,
               blaspheme
               ,
               nor
               persuade
               heresy
               ,
               infidelity
               ,
               periury
               ,
               and
               sacrilege
               ;
               nor
               commit
               vncleanesse
               ,
               and
               lewdnesse
               ,
               by
               way
               of
               Incubi
               ,
               or
               Succubi
               ;
               nor
               obey
               Inchaunters
               ,
               Magicians
               ,
               Witches
               ,
               for
               wicked
               vses
               ;
               nor
               worke
               and
               leaue
               in
               good
               soules
               ,
               doubts
               ,
               troubles
               ,
               and
               despaire
               of
               God
               ,
               &
               saluation
               ;
               neither
               vse
               they
               to
               appeare
               in
               horrible
               and
               deformed
               shapes
               of
               beasts
               and
               monsters
               :
               All
               which
               ,
               and
               such
               like
               are
               proper
               to
               the
               bad
               spirit
               ,
               &
               sufficient
               rules
               &
               signes
               to
               discerne
               him
               by
               these
               fruits
               and
               effects
               .
               Yet
               because
               the
               bad
               spirit
               ,
               the
               Diuell
               ,
               both
               can
               ,
               and
               doth
               often
               counterfeit
               ,
               and
               in
               shew
               performe
               the
               same
               exteriour
               actions
               ,
               which
               the
               good
               spirit
               doth
               (
               as
               by
               examples
               shall
               afterward
               be
               shewed
               )
               therefore
               I
               will
               propose
               only
               the
               Rules
               ,
               and
               signes
               which
               are
               giuen
               for
               the
               discerning
               of
               the
               good
               spirits
               (
               of
               which
               is
               the
               most
               difficulty
               and
               vncertainty
               )
               and
               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
               ,
               and
               speach
               of
               God
               are
               discerned
               ,
               and
               knowne
               by
               a
               certaine
               proper
               ,
               diuine
               ,
               and
               spirituall
               taste
               and
               sweetnes
               ,
               which
               ,
               men
               accustomed
               to
               them
               ,
               and
               practised
               in
               them
               ,
               can
               by
               a
               supernaturall
               instinct
               of
               grace
               (
               as
               a
               child
               doth
               his
               mother
               ,
               by
               a
               naturall
               instinct
               of
               nature
               )
               better
               discerne
               in
               thēselues
               ,
               
               then
               expresse
               to
               others
               ;
               and
               fullier
               satisfy
               and
               content
               themselues
               with
               them
               ,
               then
               giue
               any
               reason
               of
               them
               ;
               saying
               with
               the
               Prophet
               (1)
               Dauid
               ,
               that
               they
               taste
               ,
               and
               see
               ,
               that
               
                 our
                 Lord
                 is
                 sweet
              
               ;
               &
               with
               the
               Apostle
               ,
               that
               they
               (2)
               
                 aboūd
                 in
                 knowledge
                 ,
                 and
                 all
                 vnderstanding
                 approuing
                 the
                 better
                 things
              
               ;
               &
               yet
               they
               know
               not
               with
               the
               Euangelist
               ,
               (3)
               
                 whence
                 it
                 cometh
                 or
                 whither
                 it
                 goeth
                 ,
              
               why
               it
               is
               caused
               ,
               or
               how
               long
               it
               remaines
               ,
               but
               only
               they
               tast
               and
               feele
               it
               ,
               and
               so
               rest
               satisfied
               in
               it
               .
            
             
               Thirdly
               ,
               that
               the
               spirit
               of
               God
               doth
               worke
               in
               the
               heart
               a
               true
               and
               solid
               humility
               ,
               
               whose
               acts
               and
               effects
               are
               ,
               1.
               
               To
               feare
               ,
               refuse
               ,
               or
               at
               the
               least
               vnwillingly
               accept
               these
               extraordinary
               visitations
               being
               offered
               ,
               preferring
               the
               ignominy
               of
               mount
               Caluary
               ,
               before
               the
               glory
               of
               mount
               Thabor
               .
               2.
               
               To
               conceale
               ,
               and
               hide
               ,
               not
               relate
               and
               speake
               of
               these
               gifts
               being
               receaued
               :
               but
               discouering
               them
               only
               in
               confession
               for
               counsell
               ,
               and
               that
               lesse
               willingly
               then
               sinnes
               .
               3.
               
               To
               desire
               ,
               to
               be
               contēned
               in
               matters
               not
               only
               honorable
               of
               the
               world
               ,
               but
               spiritual
               ,
               as
               to
               be
               reputed
               wicked
               by
               persons
               not
               wicked
               but
               good
               ,
               so
               long
               as
               no
               scandall
               is
               thereby
               likely
               to
               ensue
               .
               4.
               
               To
               wonder
               that
               so
               worthy
               guifts
               should
               be
               in
               so
               vnworthy
               a
               person
               ,
               &
               that
               God
               should
               bestow
               so
               much
               good
               vpon
               one
               so
               bad
               .
               5.
               
               To
               feele
               rather
               a
               shame
               and
               confusion
               for
               the
               deformity
               of
               sinne
               ,
               then
               a
               ioy
               &
               contēt
               in
               the
               dignity
               of
               the
               gift
               .
               6.
               
               Not
               to
               desire
               these
               great
               and
               extraordinary
               visitations
               ,
               but
               more
               ordinary
               acts
               of
               loue
               ,
               purity
               ,
               and
               humility
               .
               7.
               
               Not
               to
               esteeme
               of
               ones
               selfe
               better
               for
               them
               ,
               but
               to
               account
               others
               more
               holy
               without
               them
               .
               8.
               
               Not
               to
               presume
               vpon
               any
               security
               or
               fauour
               for
               hauing
               them
               ,
               but
               rather
               to
               feare
               greater
               obligation
               ,
               vnworthinesse
               ,
               and
               ingratitude
               for
               not
               well
               vsing
               them
               .
            
             
               Fourthly
               ,
               that
               the
               spirit
               of
               God
               doth
               worke
               a
               perfect
               obedience
               :
               
               first
               of
               the
               will
               ,
               against
               selfe
               loue
               ;
               secondly
               of
               the
               vnderstanding
               ,
               against
               selfe
               conceit
               ;
               both
               of
               them
               ,
               first
               to
               the
               will
               of
               God
               ,
               to
               
                 runne
                 the
                 way
                 of
                 his
                 commandements
              
               ;
               secondly
               ,
               to
               the
               will
               of
               man
               ,
               that
               is
               superiour
               vnder
               God
               ,
               to
               be
               ruled
               by
               him
               .
               Thus
               did
               the
               holy
               Hermites
               accept
               it
               as
               a
               signe
               of
               Gods
               spirit
               in
               Simeon
               Stelites
               ,
               when
               being
               commanded
               to
               come
               to
               them
               ,
               and
               giue
               an
               account
               of
               his
               austere
               
               life
               ,
               he
               presently
               obeyed
               ,
               and
               prepared
               to
               descend
               from
               his
               rocke
               to
               them
               .
            
             
               Fifthly
               ,
               that
               the
               spirit
               of
               God
               doth
               worke
               vpon
               this
               resignation
               ,
               
               a
               true
               mortification
               .
               First
               exteriour
               of
               the
               body
               ,
               to
               tame
               the
               pride
               of
               the
               flesh
               .
               Next
               ,
               and
               chiefly
               ,
               interiour
               of
               the
               mind
               ,
               to
               asswage
               the
               rage
               of
               passion
               and
               affection
               ;
               &
               both
               for
               that
               end
               to
               attaine
               to
               purity
               ,
               not
               only
               of
               mind
               ,
               but
               also
               of
               body
               ,
               
               because
               visions
               and
               apparitions
               (
               much
               more
               motions
               and
               inspirations
               )
               though
               they
               come
               ,
               saith
               one
               ,
               in
               the
               likenesse
               of
               Saints
               ,
               of
               our
               Lady
               ,
               or
               of
               Christ
               ,
               are
               alwayes
               suspitious
               ,
               if
               they
               bring
               impurity
               of
               sensuall
               motions
               .
            
             
               Sixthly
               ,
               that
               the
               good
               spirit
               of
               God
               doth
               bring
               with
               it
               peace
               ,
               
               and
               tranquillity
               ,
               ioy
               and
               gladnesse
               ,
               comfort
               and
               consolation
               of
               the
               mind
               ,
               expelling
               feare
               ,
               bridling
               passions
               ,
               supressing
               affections
               ,
               and
               subiecting
               all
               manner
               of
               perturbations
               ,
               to
               reason
               and
               grace
               .
               And
               though
               it
               cause
               some
               terrour
               ,
               desolation
               or
               perturbation
               ,
               yet
               it
               is
               at
               the
               first
               entrance
               when
               it
               begins
               ,
               and
               that
               in
               sinners
               ,
               in
               whom
               it
               finds
               resistance
               ,
               whom
               yet
               in
               the
               end
               it
               leaues
               in
               comfort
               and
               consolation
               .
               And
               though
               it
               be
               short
               ,
               and
               for
               the
               most
               ,
               not
               of
               long
               continuance
               ,
               yet
               it
               is
               not
               only
               frequent
               ,
               often
               coming
               and
               often
               going
               ,
               and
               alwayes
               leauing
               a
               good
               relish
               after
               it
               ;
               but
               also
               effectual
               ,
               in
               euery
               one
               according
               to
               his
               state
               ,
               as
               in
               an
               incipient
               in
               the
               purgatiue
               way
               ,
               rooting
               out
               vices
               ;
               in
               a
               proficient
               in
               the
               illuminatiue
               way
               ,
               planting
               of
               vertues
               :
               in
               a
               perfect
               man
               ,
               in
               the
               perfect
               way
               ,
               exercising
               perfection
               of
               action
               and
               contemplation
               .
               And
               these
               and
               such
               like
               be
               the
               rules
               and
               signes
               they
               giue
               to
               discerne
               good
               spirits
               .
            
          
           
             
               SVBDIV.
               2.
               
               Difference
               betweene
               good
               and
               bad
               Spirits
               .
            
             
               
               THE
               same
               holy
               men
               the
               better
               to
               distinguish
               these
               spirits
               giue
               also
               certaine
               distinctiue
               signes
               ,
               by
               which
               comparing
               the
               effects
               of
               the
               good
               and
               bad
               spirits
               togeather
               ,
               the
               difference
               betweene
               them
               may
               the
               better
               be
               discerned
               .
               And
               first
               for
               exteriour
               visions
               ,
               apparitions
               ,
               
               &
               shapes
               or
               shewes
               
               of
               good
               and
               bad
               spirits
               ,
               they
               assigne
               differēce
               .
               First
               in
               forme
               ,
               
               that
               good
               spirits
               appeare
               alwayes
               in
               the
               shape
               of
               man
               ,
               and
               that
               comely
               and
               beautifull
               ;
               the
               bad
               spirit
               in
               the
               shape
               often
               of
               beasts
               ,
               and
               monsters
               ,
               and
               these
               vgly
               and
               deformed
               .
               2.
               
               In
               matter
               ,
               
               that
               the
               good
               spirit
               persuads
               alwayes
               to
               verity
               &
               vertue
               :
               but
               the
               bad
               spirit
               alwayes
               to
               falshood
               and
               wickednes
               ,
               eyther
               in
               the
               beginning
               or
               end
               .
               3.
               
               In
               workes
               ,
               
               that
               the
               good
               do
               help
               and
               assist
               vs
               in
               doubts
               or
               infirmityes
               :
               the
               bad
               do
               reuenge
               and
               punish
               our
               defects
               or
               iniquities
               .
               4.
               
               In
               place
               ,
               
               that
               the
               good
               appeare
               in
               places
               holy
               ,
               in
               which
               piety
               is
               practised
               :
               the
               bad
               in
               places
               prophane
               ,
               where
               wickednes
               is
               cōmitted
               .
               5.
               
               In
               tyme
               ,
               
               that
               good
               appeare
               ordinarily
               in
               the
               light
               ,
               as
               Angels
               of
               light
               :
               but
               the
               bad
               in
               darkenesse
               ,
               as
               Angels
               of
               darknesse
               .
               6.
               
               For
               persons
               ,
               
               that
               the
               good
               appeare
               to
               good
               men
               ,
               to
               encourage
               them
               in
               goodnesse
               :
               the
               bad
               ,
               to
               bad
               men
               ,
               to
               draw
               them
               to
               more
               badnesse
               .
               7.
               
               For
               holy
               thinges
               ,
               
               that
               good
               do
               affect
               and
               desire
               :
               but
               the
               bad
               do
               fly
               &
               abhorre
               thinges
               holy
               and
               consecrated
               ,
               
               as
               the
               presence
               of
               the
               Blessed
               Sacrament
               ,
               of
               Reliques
               ,
               Agnus
               deies
               ,
               holy-Water
               ,
               the
               signe
               of
               the
               Crosse
               ,
               the
               name
               of
               Iesus
               ,
               the
               inuocation
               of
               Saints
               ,
               with
               many
               other
               ;
               of
               which
               ,
               examples
               are
               copious
               ,
               and
               certaine
               in
               diuers
               good
               Authours
               .
            
             
               Secondly
               ,
               for
               the
               internall
               motions
               of
               the
               good
               and
               bad
               spirit
               ,
               they
               assigne
               these
               kindes
               of
               differences
               :
               
               That
               the
               good
               spirit
               obserues
               an
               order
               ,
               and
               conueniency
               of
               age
               and
               state
               in
               persons
               ;
               of
               tymes
               and
               seasons
               in
               affaires
               ;
               communicating
               wisedome
               ,
               grace
               ,
               and
               guifts
               agreable
               .
               1.
               
               To
               the
               state
               of
               persons
               ,
               Religious
               or
               secular
               .
               2.
               
               To
               the
               dispositions
               of
               yeares
               ,
               for
               those
               which
               are
               young
               or
               old
               .
               3.
               
               
               To
               the
               conueniences
               of
               tymes
               ,
               ioyful
               or
               sorrowfull
               ;
               reducing
               by
               degrees
               and
               meanes
               ,
               in
               order
               and
               season
               ,
               all
               sortes
               of
               persons
               from
               great
               sinne
               ,
               to
               great
               perfection
               .
               The
               bad
               spirit
               obserues
               no
               such
               order
               ,
               but
               confusedly
               ,
               and
               vpon
               the
               sodaine
               seemes
               to
               eleuate
               to
               high
               thoughts
               ,
               &
               wonderous
               actions
               ,
               which
               are
               nether
               ordinary
               nor
               profitable
               for
               the
               presēt
               ,
               &
               makes
               shew
               to
               exalt
               on
               the
               suddaine
               ,
               from
               the
               deepest
               of
               sin
               ,
               to
               the
               highest
               step
               of
               perfection
               ,
               thereby
               to
               exalt
               them
               to
               pride
               and
               selfe-conceit
               ,
               and
               to
               feed
               them
               with
               nouelty
               and
               curiosity
               .
            
             
             
               
               That
               the
               good
               spirit
               desires
               nothing
               in
               particuler
               for
               it selfe
               ,
               and
               owne
               profit
               ,
               or
               delight
               ,
               nothing
               with
               importunity
               and
               impatience
               ,
               but
               all
               with
               resignation
               to
               the
               will
               of
               God
               ,
               so
               farre
               as
               it
               may
               be
               to
               his
               honour
               and
               glory
               :
               The
               bad
               spirit
               desires
               much
               for
               its
               owne
               will
               &
               pleasure
               ,
               &
               all
               with
               importune
               ,
               and
               vnseasonable
               vehemency
               ,
               and
               perturbatiō
               .
            
             
               
               That
               the
               good
               spirit
               moues
               to
               inward
               humility
               ,
               &
               contempt
               of
               ones
               selfe
               ,
               and
               the
               more
               it
               increaseth
               in
               vertue
               ,
               the
               meaner
               conceit
               it
               workes
               of
               ones
               selfe
               ,
               and
               the
               better
               of
               others
               :
               The
               bad
               spirit
               moues
               to
               outward
               humility
               in
               exteriour
               thinges
               ,
               that
               it
               may
               seeme
               humble
               and
               lowly
               ,
               but
               workes
               an
               inward
               conceit
               of
               ones
               selfe
               ,
               and
               willfullnesse
               in
               all
               actions
               and
               proceedinges
               .
            
             
               
               That
               the
               good
               spirit
               causes
               one
               to
               confide
               much
               in
               God
               ,
               and
               distrust
               much
               in
               ones
               selfe
               :
               The
               bad
               spirit
               causes
               one
               to
               esteeme
               highly
               of
               his
               owne
               conceit
               ,
               to
               presume
               much
               vpon
               ones
               owne
               force
               ,
               and
               litle
               to
               feare
               his
               owne
               state
               &
               danger
               .
               That
               the
               good
               spirit
               is
               willing
               to
               suffer
               much
               for
               Gods
               cause
               ,
               and
               the
               more
               it
               suffers
               ,
               the
               more
               it
               is
               contented
               :
               The
               bad
               spirit
               murmurs
               ,
               and
               repines
               ,
               and
               is
               impatient
               at
               al
               crosses
               and
               afflictions
               ,
               and
               is
               disquieted
               and
               vexed
               against
               those
               ,
               by
               whome
               they
               are
               any
               way
               caused
               or
               procured
               .
            
             
               That
               the
               good
               spirit
               is
               mercifull
               and
               compassionate
               ,
               shewing
               pitty
               and
               mercy
               ,
               
               where
               it
               may
               shew
               iustice
               &
               seuerity
               :
               The
               bad
               spirit
               is
               seuere
               ,
               fierce
               ,
               cruel
               ,
               and
               reuengefull
               ,
               euen
               vpon
               those
               who
               do
               subiect
               ,
               and
               humble
               themselues
               .
            
             
               
               That
               the
               good
               spirit
               shews
               a
               respect
               and
               reuerence
               ,
               euen
               to
               the
               Saints
               &
               seruants
               of
               God
               ,
               for
               the
               honour
               it
               bears
               to
               God
               ;
               and
               also
               to
               their
               Reliques
               ,
               and
               Images
               ,
               for
               the
               respect
               it
               beares
               to
               them
               :
               The
               bad
               neglects
               both
               ,
               and
               refuses
               to
               giue
               any
               respect
               ,
               or
               honour
               to
               either
               .
            
             
               
               That
               the
               good
               proposes
               the
               yoke
               of
               Christ
               as
               easy
               ,
               &
               the
               grace
               of
               God
               as
               sufficient
               ,
               and
               superaboundant
               to
               keep
               his
               Commandements
               ,
               thereby
               to
               enable
               men
               to
               performāce
               thereof
               :
               The
               bad
               ,
               proposes
               the
               performance
               of
               Gods
               commandements
               as
               impossible
               ,
               and
               Gods
               mercy
               as
               facill
               before
               sinne
               is
               committed
               ,
               thereby
               to
               allure
               to
               sinne
               ;
               &
               his
               iustice
               
               as
               rigide
               and
               terrible
               after
               sinne
               be
               committed
               ,
               thereby
               to
               draw
               into
               desperation
               .
            
             
               That
               the
               good
               spirit
               ,
               if
               it
               worke
               any
               miracles
               ,
               illuminate
               with
               any
               reuelations
               ,
               or
               reueale
               any
               secrets
               of
               the
               hart
               ,
               
               or
               euents
               to
               come
               ,
               doth
               do
               all
               peaceably
               ,
               without
               any
               extraordinary
               motions
               of
               sobbing
               ,
               sighing
               ,
               exulting
               ,
               or
               grieuing
               ;
               without
               ostentation
               of
               any
               such
               guift
               ,
               or
               grace
               ;
               moderatly
               ,
               without
               any
               vehemency
               of
               desire
               of
               them
               ,
               or
               conceit
               of
               ones
               selfe
               ,
               or
               contempt
               of
               others
               for
               them
               ;
               compassionatly
               ,
               without
               aggrauating
               of
               offences
               receaued
               ,
               or
               benefits
               exhibited
               ;
               and
               humbly
               ,
               with
               submission
               to
               the
               iudgment
               of
               superiour
               authority
               ,
               and
               with
               conformity
               to
               their
               censure
               ,
               and
               correction
               .
               The
               bad
               doth
               all
               contrary
               ;
               it
               proceedes
               in
               perturbation
               without
               peace
               ;
               in
               vehemency
               without
               discretion
               ;
               in
               exagerations
               without
               measure
               ;
               &
               in
               obstinacy
               without
               relenting
               in
               any
               thing
               from
               that
               which
               it
               once
               conceaues
               .
            
             
               That
               the
               good
               spirit
               vses
               those
               wayes
               and
               spirituall
               meanes
               ,
               which
               God
               hath
               for
               that
               present
               age
               ,
               tyme
               ,
               
               and
               place
               accommodated
               ,
               as
               most
               fit
               for
               the
               spirituall
               good
               of
               soules
               then
               liuing
               .
               Therefore
               as
               in
               former
               ages
               he
               prescribed
               the
               instinct
               of
               naturall
               reason
               in
               the
               law
               of
               Nature
               ,
               the
               vse
               of
               ceremonies
               in
               the
               law
               of
               Moyses
               ,
               and
               either
               strange
               guift
               of
               miracles
               ,
               and
               languages
               ,
               or
               ardent
               desires
               of
               martyrdome
               ,
               or
               rigide
               austerity
               of
               pennance
               in
               the
               primitiue
               ages
               of
               the
               law
               of
               Grace
               :
               so
               now
               in
               these
               ages
               ,
               not
               communicating
               so
               frequently
               the
               guift
               of
               miracles
               ,
               nor
               affoarding
               so
               vsually
               the
               benefit
               of
               martytdome
               ,
               nor
               exacting
               so
               seuerely
               the
               former
               austerity
               of
               pennāce
               ,
               it
               moueth
               vs
               to
               a
               more
               zealous
               performance
               of
               these
               deuotions
               ,
               which
               in
               this
               tyme
               the
               Diuell
               more
               violently
               oppugnes
               ,
               to
               wit
               ,
               frequentation
               of
               Sacraments
               ,
               vse
               of
               meditation
               ,
               duties
               of
               obedience
               ,
               veneration
               of
               Saints
               ,
               visitation
               of
               Reliques
               ,
               and
               holy
               places
               ,
               and
               the
               like
               .
               The
               bad
               spirit
               peruerts
               all
               this
               order
               ,
               it
               affects
               nouelty
               ,
               it
               seekes
               curiosity
               ,
               it
               followes
               after
               rarities
               ,
               it
               ayms
               at
               singularity
               ,
               it
               lookes
               for
               prodigiosities
               ,
               and
               contents
               it selfe
               with
               nothing
               ,
               but
               straines
               to
               extrauagancy
               ,
               it
               seemes
               to
               know
               all
               ,
               striues
               to
               do
               all
               ,
               seekes
               to
               go
               beyond
               all
               ,
               and
               
               flyes
               in
               his
               owne
               conceit
               ,
               aboue
               all
               both
               measure
               ,
               reason
               ,
               &
               discretion
               .
            
             
               That
               the
               good
               spirit
               keepes
               in
               all
               ,
               a
               tranquility
               of
               the
               mind
               ,
               
               with
               a
               conformity
               in
               all
               thinges
               to
               the
               will
               of
               God
               ,
               whether
               it
               be
               the
               rooting
               out
               of
               vices
               ,
               the
               planting
               of
               vertues
               ,
               the
               exercise
               of
               mortification
               ,
               and
               deuotion
               ,
               all
               conioyned
               with
               a
               pure
               iniention
               of
               not
               seeking
               ones
               owne
               ,
               but
               Gods
               honour
               ;
               and
               with
               a
               discreet
               moderation
               ,
               in
               being
               neither
               too
               credulous
               ,
               in
               belieuing
               all
               ,
               nor
               too
               obdurate
               ,
               in
               belieuing
               nothing
               ,
               but
               with
               aduice
               ,
               and
               temper
               ,
               to
               examin
               all
               ,
               and
               not
               rashly
               to
               receaue
               ,
               or
               reiect
               any
               .
               The
               bad
               spirit
               runs
               in
               all
               ,
               the
               contrary
               race
               ;
               in
               some
               thinges
               it
               is
               troubled
               and
               disquieted
               with
               feares
               and
               scruples
               ;
               in
               others
               loose
               ,
               &
               dissolute
               without
               care
               ,
               or
               conscience
               ;
               at
               sometymes
               feruent
               and
               headlong
               in
               deuotion
               beyond
               measure
               ;
               at
               others
               ,
               stupide
               and
               dull
               ,
               without
               sense
               ,
               or
               feeling
               ;
               in
               some
               practises
               of
               small
               importance
               ,
               violent
               ,
               vehement
               ,
               and
               impatient
               without
               reason
               ;
               in
               others
               of
               moment
               ,
               negligent
               ,
               carelesse
               and
               heedlesse
               without
               any
               esteeme
               or
               regard
               ;
               in
               purposes
               of
               good
               ,
               wauering
               ,
               and
               inconstant
               ;
               in
               iudgment
               of
               others
               ,
               credulous
               ,
               and
               temerarious
               .
               All
               which
               (
               omitting
               much
               which
               might
               be
               sayd
               more
               )
               may
               suffice
               to
               discerne
               the
               multiplicity
               of
               signes
               of
               good
               spirits
               ,
               and
               the
               difference
               of
               them
               from
               bad
               .
               It
               remaynes
               to
               shew
               ,
               that
               neither
               these
               rules
               to
               discerne
               good
               spirits
               from
               bad
               ,
               nor
               the
               difference
               betweene
               good
               spirits
               and
               bad
               ,
               are
               so
               certaine
               ,
               nor
               the
               applying
               them
               to
               euery
               particuler
               euent
               so
               easy
               ,
               that
               the
               spirit
               of
               euery
               priuate
               man
               ,
               can
               of
               it selfe
               proceed
               in
               it
               ,
               and
               securely
               rest
               himselfe
               vpon
               it
               .
            
          
           
             
               
                 SVBDIV.
                 3.
              
               
               The
               difficulty
               to
               iudge
               of
               these
               rules
               and
               differences
               of
               Spirits
               .
            
             
               NOtwithstanding
               therefore
               that
               these
               rules
               &
               signes
               of
               a
               good
               spirit
               ,
               and
               these
               differences
               from
               a
               bad
               ,
               be
               by
               spirituall
               men
               ,
               well
               and
               truly
               thus
               assigned
               ;
               and
               notwithstāding
               ,
               that
               it
               be
               true
               ,
               that
               they
               serue
               for
               good
               ,
               and
               morall
               directions
               ,
               to
               discerne
               those
               spirits
               ,
               and
               that
               any
               man
               may
               
               proceed
               probably
               in
               his
               iudgment
               vpon
               them
               :
               yet
               that
               they
               neither
               are
               in
               themselues
               so
               certaine
               and
               infallible
               ,
               nor
               yet
               are
               for
               so
               certaine
               assigned
               ,
               that
               euery
               man
               may
               infallibly
               rely
               ,
               and
               rest
               vpon
               them
               without
               any
               further
               directour
               ,
               but
               that
               these
               ,
               both
               may
               ,
               and
               often
               do
               faile
               in
               many
               particuler
               euents
               ,
               and
               that
               many
               are
               deceaued
               in
               the
               vse
               and
               application
               of
               them
               ,
               is
               by
               these
               reasons
               ,
               heere
               briefly
               ,
               and
               by
               examples
               afterwardes
               more
               at
               large
               produced
               ,
               euidently
               proued
               .
            
             
               First
               ,
               because
               such
               is
               the
               excellency
               both
               in
               nature
               and
               operation
               of
               these
               spirits
               ,
               especially
               Angells
               ,
               
               and
               Diuels
               aboue
               the
               nature
               and
               capacity
               of
               man
               ;
               and
               such
               is
               the
               weaknes
               and
               obscurity
               of
               mans
               vnderstanding
               ,
               in
               these
               sensuall
               organs
               of
               our
               corporall
               frailty
               ;
               and
               such
               is
               the
               inconstancy
               and
               vncertainty
               of
               euery
               priuate
               spirit
               in
               euery
               particuler
               person
               ,
               that
               admit
               these
               rules
               and
               differences
               were
               certaine
               ;
               yet
               neither
               is
               the
               vnderstanding
               of
               euery
               man
               so
               intelligent
               that
               he
               knowes
               them
               ,
               nor
               his
               spirit
               so
               quicke-sighted
               that
               it
               can
               discerne
               them
               ,
               nor
               his
               art
               and
               cunning
               so
               skillfull
               ,
               that
               he
               can
               alwayes
               vpon
               euery
               occasion
               duly
               and
               infallibly
               apply
               them
               :
               but
               that
               necessarily
               vpon
               ignorance
               ,
               errour
               ,
               or
               partiality
               ,
               and
               affection
               ,
               in
               many
               cases
               he
               may
               ,
               and
               must
               needes
               faile
               in
               them
               .
               For
               as
               all
               sciences
               ,
               Law
               and
               Phisicke
               ,
               
               Mathematicke
               and
               Musicke
               ,
               Logicke
               and
               Rhetoricke
               ,
               with
               the
               like
               ;
               and
               all
               arts
               and
               trades
               of
               nauigation
               ,
               negotiation
               ,
               military
               ,
               or
               manufactory
               ,
               &
               the
               rest
               ,
               haue
               their
               principles
               &
               documents
               ,
               and
               these
               some
               of
               them
               demonstratiue
               and
               certaine
               ,
               which
               yet
               few
               or
               none
               can
               out
               of
               their
               owne
               wit
               &
               industry
               ,
               without
               both
               a
               maister
               to
               teach
               ,
               &
               tyme
               to
               learne
               ,
               apply
               and
               vse
               certainly
               in
               the
               practise
               of
               particulers
               :
               so
               in
               this
               science
               of
               discerning
               of
               spirits
               (
               which
               yet
               is
               so
               much
               more
               difficult
               then
               the
               former
               ,
               by
               how
               much
               the
               spirits
               are
               more
               subtil
               ,
               the
               operations
               more
               like
               ,
               the
               rules
               more
               vncertayne
               ,
               and
               the
               danger
               of
               erring
               more
               great
               )
               a
               simple
               ,
               and
               vnlearned
               man
               may
               ,
               yea
               often
               many
               most
               learned
               ,
               and
               intelligent
               Doctours
               (
               witnesse
               ,
               for
               example
               ,
               
                 Origen
                 ,
                 Tertullian
              
               and
               all
               learned
               Heretikes
               ancient
               and
               moderne
               )
               haue
               been
               grosly
               deluded
               ,
               and
               dangerously
               deceaued
               ,
               while
               insteed
               of
               the
               spirit
               of
               God
               ,
               of
               truth
               ,
               and
               of
               light
               ,
               they
               haue
               followed
               
               the
               spirit
               of
               Sathan
               ,
               errour
               ,
               and
               darkenesse
               ,
               and
               by
               it
               haue
               beene
               conducted
               ,
               not
               only
               themselues
               ,
               but
               also
               millions
               by
               their
               examples
               ,
               into
               the
               pit
               of
               perdition
               and
               damnation
               .
            
             
               For
               as
               the
               Apostles
               being
               troubled
               with
               the
               storme
               of
               the
               sea
               ,
               when
               they
               saw
               our
               Sauiour
               walking
               vpon
               the
               water
               ,
               
               
                 did
                 thinke
                 he
                 was
                 a
                 Ghost
              
               :
               so
               there
               be
               some
               ,
               who
               either
               vpon
               perturbation
               ,
               pusillanimity
               ,
               scrupulosity
               ,
               tentation
               ,
               or
               malice
               ,
               do
               imagine
               euery
               motion
               of
               God
               in
               themselues
               ,
               and
               euery
               vision
               ,
               
               reuelation
               ,
               or
               extraordinary
               worke
               or
               miracle
               in
               others
               ,
               to
               be
               either
               mere
               fancies
               ,
               &
               imaginatiōs
               of
               man
               ,
               or
               else
               Ghosts
               and
               illusions
               of
               Sathan
               .
               Others
               there
               be
               ,
               who
               on
               the
               contrary
               vpon
               too
               much
               leuity
               ,
               &
               credulity
               of
               disposition
               ,
               or
               vpon
               too
               much
               weaknesse
               ,
               and
               infirmity
               of
               the
               braine
               ,
               or
               vpon
               too
               much
               pride
               and
               presumption
               of
               thēselues
               ,
               
               do
               conceaue
               euery
               idle
               imagination
               of
               their
               owne
               spirit
               ,
               and
               euery
               false
               suggestion
               of
               the
               spirit
               of
               Sathan
               to
               be
               a
               vision
               ,
               inspiration
               ,
               or
               illumination
               of
               Christ
               ,
               in
               which
               being
               perswaded
               that
               
                 euill
                 is
                 good
                 ,
                 and
                 good
                 euill
                 ,
                 that
                 darknesse
                 is
                 light
                 ,
              
               
               
                 and
                 light
                 darknesse
                 ,
                 that
                 bitter
                 is
                 sweet
                 ,
                 &
                 sweet
                 bitter
                 ,
              
               they
               do
               sometimes
               belieue
               ,
               and
               adore
               a
               Ghost
               insteed
               of
               Christ
               ;
               other
               while
               neglect
               &
               contemne
               Christ
               as
               a
               Ghost
               ;
               somtimes
               do
               belieue
               and
               preach
               errours
               and
               falshood
               ,
               as
               though
               they
               were
               truth
               ;
               otherwhile
               condemne
               truth
               ,
               and
               diuine
               verity
               ,
               as
               though
               it
               were
               Idolatry
               and
               superstition
               ;
               somtimes
               do
               imbrace
               vices
               &
               sinnes
               ,
               as
               vertues
               ;
               otherwhile
               censure
               workes
               of
               zeale
               ,
               charity
               ,
               and
               humility
               ,
               as
               acts
               of
               passion
               ,
               basenesse
               and
               hypocrisy
               ;
               somtimes
               do
               giue
               credit
               to
               their
               fancies
               ,
               and
               imaginations
               of
               their
               owne
               ,
               or
               Sathans
               spirit
               ,
               as
               if
               they
               were
               the
               spirit
               of
               God
               ;
               otherwhile
               reiect
               the
               inspirations
               ,
               illuminations
               ,
               &
               vocations
               of
               God
               ,
               as
               illusions
               of
               Sathan
               .
               And
               thus
               ,
               while
               they
               walke
               in
               two
               extremes
               ,
               both
               a
               like
               perilous
               ,
               that
               is
               ,
               to
               neglect
               Christ
               as
               a
               Ghost
               ,
               and
               to
               follow
               a
               Ghost
               as
               Christ
               ,
               to
               refuse
               that
               which
               is
               of
               God
               ,
               as
               if
               it
               were
               of
               the
               diuel
               ,
               &
               to
               follow
               that
               which
               is
               of
               the
               Diuel
               ,
               as
               if
               it
               were
               of
               God
               ;
               they
               belieue
               falshood
               ,
               and
               condemne
               truth
               ;
               they
               imbrace
               painted
               &
               shadowed
               vices
               ,
               and
               contemne
               solid
               and
               true
               vertue
               ;
               
               and
               so
               follow
               
                 Away
                 which
                 seemes
                 to
                 them
                 iust
                 ,
                 but
                 the
                 later
                 end
                 thereof
                 leads
                 to
                 death
              
               ;
               
               and
               are
               themselues
               those
               wicked
               ,
               
                 VVho
                 are
                 so
                 secure
                 ,
                 as
                 though
                 they
                 had
                 the
                 workes
                 of
                 iust
                 men
                 .
              
               And
               this
               is
               the
               first
               reason
               ,
               
               drawne
               from
               the
               infirmity
               of
               man
               ,
               why
               these
               rules
               cannot
               be
               to
               vs
               certaine
               and
               infallible
               .
            
             
               The
               second
               reason
               is
               ,
               because
               such
               is
               the
               craft
               ,
               
               and
               subtilty
               of
               Sathan
               the
               wicked
               spirit
               ,
               that
               as
               he
               can
               transfigure
               ,
               and
               shew
               himselfe
               in
               the
               glory
               of
               an
               Angell
               ,
               so
               can
               he
               transforme
               his
               actions
               into
               the
               actions
               of
               an
               Angell
               ,
               and
               do
               the
               same
               which
               the
               Angels
               do
               .
               Therfore
               whatsoeuer
               exteriour
               actions
               either
               of
               charity
               ,
               humility
               ,
               or
               piety
               ,
               deuotion
               ,
               mortification
               ,
               or
               other
               vertue
               ,
               a
               good
               man
               by
               the
               inspiration
               of
               God
               doth
               ;
               a
               bad
               man
               by
               the
               instigation
               of
               Sathan
               ,
               can
               doe
               the
               like
               .
               In
               which
               ,
               though
               a
               difference
               will
               appeare
               in
               the
               intention
               ,
               and
               the
               end
               (
               both
               which
               in
               the
               good
               are
               good
               ,
               and
               in
               the
               bad
               are
               bad
               ,
               )
               yet
               in
               the
               exteriour
               action
               ,
               the
               Diuell
               can
               so
               cunningly
               carry
               himselfe
               ,
               and
               so
               craftily
               couer
               his
               intention
               ,
               that
               a
               quicke
               eye
               shall
               hardly
               of
               a
               long
               tyme
               discerne
               him
               .
               In
               this
               manner
               hath
               he
               carryed
               himselfe
               in
               all
               or
               most
               Hereticks
               ,
               ancient
               and
               moderne
               ,
               couering
               himselfe
               vnder
               the
               veile
               of
               the
               honour
               of
               God
               ,
               zeale
               of
               soules
               ,
               verity
               of
               doctrine
               ,
               sanctity
               of
               life
               ,
               word
               of
               God
               ,
               and
               the
               like
               ;
               of
               all
               which
               in
               many
               of
               them
               he
               made
               a
               faire
               shew
               ,
               and
               thereby
               deceaued
               many
               .
               Wherfore
               S.
               Paul
               foretels
               ,
               (a)
               
                 That
                 many
                 should
                 come
                 in
                 later
                 tymes
                 ,
                 who
                 shall
                 giue
                 eare
                 to
                 spirits
                 of
                 errours
                 ,
                 and
                 doctrines
                 of
                 Diuells
                 .
              
               And
               S.
               Chrysostome
               did
               affirme
               :
               (b)
               
                 That
                 all
                 heresyes
                 ,
                 and
                 all
                 opinions
                 of
                 Heretikes
                 ,
                 are
                 from
                 the
                 Diuell
                 .
              
               And
               S.
               Polycarpe
               did
               call
               (c)
               
                 Marcion
                 ,
                 the
                 first-borne
                 of
                 the
                 Diuell
                 .
              
               Thus
               doth
               (d)
               Ioannes
               Cassianus
               auouch
               ,
               that
               himselfe
               was
               an
               eare-witnesse
               ,
               hearing
               
                 the
                 Diuel
                 confesse
                 ,
                 that
                 he
                 was
                 the
                 authour
                 of
                 the
                 heresy
                 of
                 Arius
                 ,
                 and
                 Eumonius
                 .
              
               Thus
               doth
               (e)
               Clemens
               Romanus
               ,
               &
               (f)
               Iustinus
               Martyr
               ,
               liuing
               in
               their
               tyme
               ,
               witnesse
               of
               
                 Simon
                 Magus
                 ;
                 that
                 by
                 the
                 Diuell
                 ,
                 and
                 magicke
                 he
                 was
                 counted
                 a
                 God
                 ,
                 and
                 had
                 his
                 statua
                 to
                 Simon
                 the
                 great
                 God
                 ;
                 and
                 that
              
               Menander
               
                 his
                 scholler
                 deceaued
                 many
                 of
                 Antioch
                 by
                 Magicke
                 .
              
               Thus
               (g)
               Irenaeus
               auerres
               of
               
                 Marcus
                 Anaxilaus
              
               ,
               and
               others
               ,
               that
               by
               a
               familiar
               Diuell
               they
               did
               wonders
               ,
               and
               tell
               things
               to
               come
               ▪
               Epiphanius
               (h)
               of
               Carpocrates
               and
               the
               Gnostickes
               ,
               that
               they
               did
               by
               familiar
               Diuels
               ,
               and
               inchantments
               allure
               to
               lust
               ,
               dominiere
               
               ouer
               the
               people
               ,
               and
               make
               shew
               of
               wonders
               .
               The
               like
               doth
               (i)
               Theodoret
               ,
               of
               Basilides
               and
               Massilianus
               ;
               and
               Eusebius
               ,
               of
               Theodotus
               and
               
                 Montanus
                 ;
                 Cyrillus
              
               of
               
                 Buda
                 ;
                 Innocentius
              
               of
               
                 Marcion
                 ;
                 Hierome
              
               of
               Priscilianus
               in
               Spaine
               ;
               &
               Seuerus
               ,
               of
               one
               Anatolius
               ,
               who
               made
               himselfe
               first
               Elias
               ,
               then
               Christ
               ,
               and
               by
               counterfeit
               miracles
               deceaued
               Rufus
               a
               Bishop
               in
               the
               same
               countrey
               .
               Caesareus
               affirmes
               of
               the
               Albigenses
               ,
               that
               by
               the
               Diuell
               they
               walked
               on
               the
               water
               ,
               to
               confirme
               their
               doctrine
               ,
               till
               a
               priest
               ,
               extraordinarily
               moued
               ,
               cast
               the
               Blessed
               Sacrament
               into
               the
               water
               ,
               at
               which
               they
               suncke
               ,
               and
               the
               B.
               Sacrament
               was
               by
               an
               Angell
               preserued
               .
               Malmesbury
               and
               Baronius
               witnesse
               ,
               that
               Fuldo
               Bishop
               of
               Chartres
               saw
               the
               Diuell
               stand
               by
               Berengarius
               ,
               and
               as
               it
               were
               ,
               with
               his
               hand
               calling
               many
               to
               come
               to
               him
               .
               Thus
               did
               the
               Emperour
               Maximiliā
               the
               first
               (
               witnesse
               Bredenbach
               )
               see
               the
               Diuell
               in
               a
               bodily
               shape
               sit
               on
               the
               shoulder
               of
               Luther
               at
               
                 Auspurge
                 ,
                 anno
              
               1518.
               and
               therby
               foretould
               what
               troubles
               should
               arise
               after
               his
               death
               .
               Thus
               doth
               Luther
               confesse
               of
               himselfe
               ,
               that
               he
               had
               his
               doctrine
               ,
               of
               abrogating
               the
               Masse
               ,
               of
               the
               Diuell
               .
               Zuinglius
               ,
               that
               he
               had
               his
               figuratiue
               doctrine
               from
               the
               spirit
               ,
               blacke
               ,
               or
               white
               he
               knew
               not
               .
               Caluin
               ,
               that
               his
               veyne
               of
               rayling
               was
               not
               Ingenij
               ,
               but
               Genij
               ,
               not
               of
               his
               nature
               ,
               but
               his
               spirit
               ,
               which
               cannot
               be
               a
               good
               spirit
               ,
               because
               it
               is
               a
               spirit
               of
               rayling
               ,
               therefore
               a
               bad
               .
               Luther
               affirmes
               of
               (a)
               Carolostadius
               ,
               of
               (b)
               Oecolampadius
               ,
               of
               (c)
               Bucer
               ,
               of
               (d)
               
                 Marcus
                 Cauikanus
              
               ,
               of
               (e)
               the
               
                 Anabaptists
                 ;
                 Alberus
              
               of
               (f)
               
                 Osiander
                 ,
                 Lindan
              
               of
               (g)
               Campanus
               ,
               that
               they
               had
               commerce
               and
               directions
               from
               the
               Diuell
               .
               King
               Iames
               often
               did
               affirme
               of
               Knocks
               ,
               witnes
               (h)
               Barkclay
               ,
               that
               he
               was
               a
               Magitiā
               .
               And
               this
               of
               the
               Anabaptistes
               ,
               by
               many
               experiences
               ,
               is
               constātly
               related
               ,
               that
               to
               read
               ,
               and
               remember
               the
               Scripture
               ,
               they
               are
               taught
               by
               the
               Diuel
               ,
               by
               whome
               they
               are
               thought
               ,
               to
               be
               willingly
               ,
               &
               without
               torments
               so
               possessed
               ,
               that
               he
               speake
               and
               continue
               in
               them
               ,
               till
               they
               returne
               to
               the
               Catholike
               fayth
               .
               By
               all
               which
               examples
               ,
               and
               many
               more
               most
               lamētable
               ,
               is
               proued
               not
               only
               the
               craft
               and
               subtilty
               of
               Sathan
               (
               which
               is
               more
               fully
               shewed
               in
               the
               next
               Section
               ,
               )
               but
               also
               (
               which
               is
               by
               them
               heere
               intended
               )
               the
               vncertainty
               ,
               &
               fallibility
               of
               the
               former
               rules
               and
               meanes
               to
               discerne
               these
               spirits
               ,
               
               since
               Sathan
               can
               so
               cunningly
               transforme
               himselfe
               into
               an
               Angell
               ,
               and
               his
               suggestions
               into
               Gods
               seeming
               inspirations
               ,
               that
               it
               is
               hard
               to
               discerne
               
                 viam
                 Colubri
                 super
                 Petram
              
               ,
               
               
                 the
                 way
                 of
                 this
                 adder
                 vpon
                 the
                 Rocke
              
               of
               mans
               hart
               ,
               and
               to
               find
               out
               his
               turninges
               and
               windinges
               among
               so
               many
               his
               trickes
               of
               deceit
               and
               subtilty
               ,
               of
               which
               more
               in
               the
               next
               Section
               .
            
          
        
         
           
             Of
             the
             subtilty
             of
             Sathan
             in
             deceauing
             ,
             by
             the
             similitude
             of
             Spirits
             .
             SECT
             .
             IIII.
             
          
           
             THE
             third
             difficulty
             of
             discerning
             these
             spirits
             ,
             
             ariseth
             from
             the
             subtilty
             ,
             the
             malice
             ,
             and
             the
             power
             of
             the
             Diuell
             ;
             for
             as
             the
             Diuell
             is
             in
             subtilty
             of
             knowledge
             a
             serpent
             ,
             
               which
               was
               more
               subtile
               then
               all
               the
               beastes
               of
               the
               earth
            
             ;
             in
             venime
             of
             malice
             ,
             a
             Dragon
             ,
             
               out
               of
               whose
               mouth
            
             (a)
             
               frogges
               (
               of
               venime
               ▪
               and
               poison
               )
               did
               proceed
            
             ;
             and
             in
             power
             ,
             that
             great
             Behemoth
             ,
             (b)
             
               whose
               taile
               being
               as
               trees
               of
               Cedar
               ,
               and
               his
               bones
               as
               barres
               of
               brasse
               ,
               doth
               deuour
               riuers
               ,
               and
               swallow
               Iordan
               ,
               in
               at
               his
               mouth
               :
            
             So
             whatsoeuer
             the
             deepest
             Vnderstanding
             that
             euer
             discoursed
             ,
             can
             inuent
             ,
             whatsoeuer
             the
             extremest
             malice
             that
             euer
             was
             conceaued
             ,
             can
             exagerate
             ,
             and
             whatsoeuer
             the
             greatest
             power
             that
             euer
             was
             preualent
             in
             any
             creature
             can
             execute
             ,
             all
             ioyned
             with
             the
             longest
             experience
             that
             tyme
             can
             affoard
             ;
             the
             same
             is
             couched
             togeather
             in
             this
             our
             mortall
             and
             potent
             enemy
             ,
             the
             Diuell
             ;
             who
             as
             Iob
             sayth
             of
             him
             ,
             
             
               Compasseth
               the
               earth
            
             :
             And
             as
             S.
             Peter
             sayth
             ,
             
               Seeketh
               whome
               he
               may
               deuoure
               like
               a
               Lyon
            
             ;
             
             all
             which
             is
             imployed
             to
             deceaue
             vs
             poore
             ,
             and
             miserable
             men
             ,
             against
             whome
             ,
             in
             enuy
             to
             God
             ,
             whose
             image
             we
             carry
             ,
             he
             
               layes
               his
               trapps
            
             ,
             
             
               and
               sets
               his
               snares
               to
               catch
               our
               soules
               ,
               and
               carry
               them
               into
               the
               pit
               of
               perdition
               .
            
          
           
             
               
                 SVBDIV.
                 1.
              
               
               Sathans
               subtilty
               ,
               by
               inward
               suggestions
               .
            
             
               THIS
               subtile
               ,
               malicious
               ,
               and
               powerful
               Serpent
               ,
               
               Dragon
               ,
               and
               Behemoth
               ,
               the
               Diuell
               ,
               doth
               by
               three
               wayes
               of
               subtilty
               counterfeit
               the
               spirit
               of
               God
               ,
               and
               good
               Angells
               ,
               by
               which
               he
               makes
               the
               discerning
               of
               these
               spirits
               doubtfull
               ,
               
               and
               difficult
               .
               The
               first
               is
               by
               a
               secret
               and
               lurking
               manner
               of
               temptation
               ,
               
               for
               the
               most
               shrowded
               vnder
               the
               habit
               of
               some
               kind
               of
               piety
               ,
               or
               deuotion
               ,
               in
               which
               with
               a
               subtile
               progresse
               he
               proceeds
               by
               a
               certaine
               gradation
               from
               publicke
               &
               apparent
               temptation
               ,
               to
               a
               secret
               fraud
               and
               illusion
               ,
               by
               which
               searching
               the
               veines
               ,
               and
               feeling
               the
               pulse
               of
               euery
               mans
               disposition
               ,
               and
               by
               his
               exteriour
               wordes
               or
               gestures
               ,
               sauouring
               the
               state
               of
               his
               soule
               ,
               whether
               he
               be
               in
               sinne
               or
               not
               ,
               and
               in
               what
               sinne
               ,
               carnal
               or
               spiritual
               ;
               the
               dispositiō
               of
               his
               mind
               ,
               to
               what
               he
               is
               inclined
               ,
               to
               heauinesse
               or
               myrth
               ,
               idlenesse
               or
               voluptuousnes
               ,
               ambition
               or
               couetousnesse
               ;
               the
               inclination
               of
               his
               passions
               &
               affections
               ,
               in
               what
               they
               are
               most
               vehemēt
               ,
               to
               passion
               or
               affection
               ,
               to
               loue
               or
               hatred
               ,
               reuenge
               or
               lust
               ;
               the
               infirmity
               of
               his
               mynd
               ,
               in
               what
               part
               he
               is
               most
               weake
               ,
               in
               his
               vnderstanding
               or
               will
               ,
               his
               irascible
               or
               concupiscible
               ,
               or
               sensible
               part
               ;
               and
               the
               oportunity
               ,
               or
               occasions
               of
               sinne
               ,
               in
               which
               he
               is
               most
               easily
               catched
               .
               He
               craftily
               obserues
               when
               he
               is
               idle
               and
               vacant
               from
               some
               good
               imployment
               ,
               in
               what
               he
               is
               watchlesse
               and
               carelesse
               ,
               in
               the
               custody
               of
               his
               senses
               or
               phantasies
               ,
               to
               what
               he
               is
               inclined
               or
               affected
               in
               his
               delectations
               or
               auersions
               ;
               and
               there
               he
               sets
               the
               snares
               of
               his
               subtilty
               and
               layes
               the
               engines
               of
               his
               powers
               towardes
               that
               part
               ,
               where
               he
               findes
               him
               most
               weakly
               sensed
               ,
               most
               negligently
               guarded
               ,
               or
               most
               apt
               to
               bite
               at
               his
               bait
               .
            
             
               
               First
               therefore
               he
               plainely
               propo●es
               publicke
               &
               known
               sinnes
               ,
               as
               murther
               ,
               adultery
               ,
               blasphemy
               ,
               and
               the
               like
               ;
               if
               they
               suffer
               the
               repulse
               ,
               he
               closely
               suggests
               secret
               ,
               and
               interiour
               sinnes
               ,
               as
               enuy
               ,
               hatred
               ,
               contempt
               ,
               obstinacy
               ,
               or
               such
               like
               ;
               if
               these
               take
               no
               hould
               ,
               he
               watches
               oportunities
               and
               occasions
               of
               familiarity
               ,
               and
               company
               to
               sinnes
               sensuall
               and
               delectable
               ,
               and
               vses
               meanes
               and
               instruments
               to
               auarice
               and
               ambition
               ;
               and
               if
               none
               of
               these
               will
               draw
               men
               to
               bite
               ,
               he
               baites
               a
               fresh
               with
               the
               memory
               of
               sinnes
               past
               ,
               or
               possibility
               of
               sinnes
               to
               come
               ;
               
               if
               none
               of
               these
               catch
               ,
               he
               fishes
               for
               lesser
               sinnes
               ,
               and
               smaller
               imperfections
               ;
               he
               labours
               to
               worke
               a
               conceit
               of
               an
               impossibility
               of
               perfection
               ,
               a
               neglect
               of
               vertue
               ,
               &
               an
               omission
               of
               smaller
               dutyes
               ;
               
               which
               if
               they
               faile
               ,
               he
               rests
               and
               forbeares
               to
               tempt
               ,
               and
               so
               lulles
               the
               soule
               into
               a
               sleep
               of
               
               security
               ,
               that
               there
               by
               he
               may
               at
               vnawares
               catch
               it
               in
               a
               trick
               of
               treachery
               ,
               
               that
               while
               it
               least
               apprehends
               the
               danger
               of
               sinne
               ,
               he
               may
               more
               easily
               catch
               it
               in
               a
               trape
               of
               sinne
               ;
               with
               which
               tricke
               if
               he
               do
               not
               catch
               it
               into
               his
               trappe
               ,
               he
               baites
               a
               fresh
               with
               a
               new
               deuice
               of
               subtilty
               ,
               he
               comes
               as
               a
               new
               man
               in
               a
               shape
               ,
               disguised
               in
               a
               new
               manner
               of
               fashion
               ,
               
               he
               shapes
               himselfe
               a
               painted
               coate
               of
               vertue
               and
               perfection
               ,
               and
               comes
               out
               now
               disguised
               in
               a
               coate
               of
               piety
               &
               deuotion
               ,
               that
               therby
               he
               may
               allure
               to
               impiety
               and
               superstition
               ;
               now
               veiled
               vnder
               the
               maske
               of
               humility
               and
               meeknesse
               ,
               the
               better
               to
               couer
               his
               pride
               and
               tyranny
               ;
               now
               cloathed
               with
               a
               cloake
               of
               equity
               and
               iustice
               ,
               the
               easier
               to
               exercise
               his
               reuenge
               and
               cruelty
               ;
               now
               painted
               with
               faire
               colours
               of
               zeale
               &
               charity
               ,
               and
               beautifyed
               with
               the
               fairenesse
               of
               the
               word
               of
               God
               ,
               and
               truth
               ,
               thereby
               the
               more
               cunningly
               to
               conceale
               his
               deformity
               of
               malice
               ,
               and
               heresy
               ,
               and
               to
               intrude
               his
               owne
               word
               of
               falsity
               and
               impiety
               .
               And
               by
               this
               art
               ,
               he
               makes
               slacknesse
               in
               ones
               charge
               seeme
               mildnes
               ;
               prodigality
               in
               ones
               estate
               shew
               as
               liberality
               ;
               auarice
               ,
               appeare
               as
               frugality
               ;
               obstinacy
               ,
               to
               be
               accounted
               constancy
               ;
               basenesse
               ,
               to
               stand
               for
               humility
               ;
               slouth
               for
               quietnes
               ;
               rashnesse
               ,
               for
               fortitude
               ;
               perturbation
               of
               mind
               ,
               for
               solicitude
               of
               others
               good
               .
               And
               thus
               as
               he
               cloathes
               vices
               with
               the
               robes
               of
               vertues
               ,
               so
               he
               disrobes
               vertue
               ,
               &
               staines
               it
               with
               the
               infamy
               of
               vice
               ;
               as
               mortification
               with
               a
               note
               of
               dissimulation
               ;
               piety
               ,
               of
               hypocrisy
               ;
               charity
               ,
               of
               impiety
               ;
               zeale
               ,
               of
               reuenge
               ;
               obedience
               ,
               of
               seruitude
               ;
               deuotion
               ,
               of
               superstition
               ;
               adoration
               ,
               of
               idolatry
               ;
               &
               Christ
               ,
               of
               Antichrist
               .
               Whē
               none
               of
               these
               shewes
               ,
               and
               shapes
               of
               vertue
               will
               preuaile
               ,
               
               he
               will
               not
               sticke
               to
               persuade
               good
               thinges
               and
               pious
               actions
               :
               but
               then
               it
               is
               either
               to
               the
               lesse
               ,
               to
               withdraw
               from
               the
               greater
               good
               ,
               as
               by
               too
               much
               rigour
               of
               exteriour
               ,
               to
               forget
               the
               interiour
               mortification
               ;
               by
               too
               exact
               performance
               of
               ceremoniall
               obseruations
               ,
               to
               omit
               interiour
               perfection
               ;
               by
               too
               excessiue
               care
               and
               solicitude
               for
               the
               zeale
               of
               others
               good
               ,
               to
               forget
               or
               neglect
               the
               obligation
               of
               their
               owne
               good
               .
               Or
               if
               he
               persuade
               to
               any
               greater
               good
               ,
               then
               it
               is
               either
               with
               too
               great
               vehemency
               &
               feruour
               to
               consume
               ones
               ability
               without
               discretion
               ;
               or
               with
               too
               much
               obstinacy
               and
               pertinacity
               
               to
               adhere
               to
               ones
               owne
               opinion
               against
               obedience
               ;
               or
               with
               too
               vehement
               perturbation
               and
               disquietnesse
               of
               mind
               ,
               to
               distemper
               the
               peace
               &
               tranquility
               of
               reason
               ;
               or
               with
               too
               timerous
               scrupulosity
               of
               imaginatiō
               of
               sinne
               ,
               to
               the
               disquiet
               of
               conscience
               .
               By
               which
               ,
               and
               such
               like
               ,
               he
               intends
               to
               make
               men
               vnconstant
               in
               good
               purposes
               ,
               slow
               in
               heroicall
               resolutions
               ,
               fearefull
               in
               pious
               executions
               ;
               he
               makes
               them
               dull
               in
               deuotion
               ,
               carelesse
               in
               amendement
               ,
               precipitate
               in
               proceeding
               ,
               and
               obdurate
               in
               custome
               of
               sinne
               and
               wickednes
               .
               In
               all
               which
               the
               Wolfe
               in
               sheeps
               cloathing
               ,
               the
               Serpent
               with
               a
               womans
               face
               ,
               and
               the
               Lyon
               with
               a
               lambes
               skin
               ,
               that
               is
               ,
               the
               Diuell
               in
               the
               shew
               of
               an
               Angell
               ,
               
               deceaues
               many
               ,
               and
               makes
               ,
               as
               
                 S.
                 Gregory
              
               sayth
               ,
               
                 Vices
                 seeme
                 vertues
                 ,
                 and
                 vertues
                 vices
                 ;
                 makes
                 men
                 looke
                 for
                 a
                 reward
                 ,
                 when
                 they
                 deserue
                 a
                 punishmēt
                 ;
                 &
                 makes
                 of
                 high
                 Cedars
                 of
                 perfection
                 ,
                 vnprofitable
                 brāches
                 of
                 hel
                 fire
                 .
              
            
          
           
             
               
                 SVBDIV.
                 2.
              
               
               Examples
               of
               Sathans
               inward
               suggestions
               .
            
             
               BY
               this
               subtilty
               he
               persuaded
               the
               Iewes
               ,
               vnder
               pretence
               of
               sanctifying
               the
               Sabaoth
               ,
               to
               condemne
               our
               Sauiour
               for
               curing
               diseases
               on
               the
               Sabaoth
               .
               
               He
               preuailed
               with
               Iudas
               ,
               vnder
               colour
               of
               relieuing
               the
               poore
               ,
               to
               censure
               
                 Mary
                 Magdalene
              
               ,
               anointing
               our
               Sauiour
               ,
               for
               wast
               .
               He
               deluded
               Nicolaus
               ,
               vnder
               colour
               of
               community
               of
               all
               thinges
               ,
               to
               make
               also
               wiues
               common
               .
               
               He
               wrought
               with
               Origen
               ,
               vnder
               shew
               of
               perfection
               of
               continency
               ,
               to
               geld
               himselfe
               ;
               and
               in
               pretext
               of
               piety
               and
               mercy
               ,
               to
               grant
               a
               generall
               saluation
               of
               Diuells
               ,
               and
               all
               damned
               .
               
               He
               drew
               the
               Montanists
               ,
               and
               after
               them
               Tertullian
               ,
               vnder
               pretext
               of
               more
               mortification
               ,
               of
               fastes
               ,
               &
               continency
               from
               second
               mariages
               ,
               to
               forsake
               the
               Church
               &
               condemne
               it
               of
               liberty
               ,
               and
               loosenesse
               .
               He
               preuailed
               with
               Nouatianus
               ,
               in
               shew
               of
               greater
               detestation
               of
               sinne
               ,
               to
               deny
               remission
               of
               sinnes
               after
               relapse
               .
               With
               the
               Apostolickes
               in
               imitation
               of
               the
               Apostles
               themselues
               ,
               to
               allow
               no
               mariage
               at
               all
               ,
               and
               to
               oblige
               all
               to
               make
               all
               thinges
               common
               .
               With
               the
               Messalians
               ,
               or
               Eutichs
               ,
               in
               estimation
               of
               prayer
               ,
               to
               pray
               alwaies
               ,
               and
               make
               that
               alone
               sufficient
               to
               saluation
               .
               With
               the
               Pacificatours
               ,
               for
               the
               good
               of
               peace
               ,
               to
               tolerate
               the
               Orthodoxe
               ,
               
               and
               the
               Eutichian
               doctrine
               togeather
               .
               Thus
               he
               persuaded
               the
               Donatists
               ,
               in
               desire
               of
               Martyrdome
               ,
               to
               kill
               themselues
               .
               The
               Flagellantes
               ,
               in
               esteeme
               of
               disciplining
               themselues
               ,
               to
               prize
               discipline
               as
               Baptisme
               .
               Of
               later
               tymes
               he
               induced
               the
               Anabaptists
               ,
               as
               aspiring
               to
               extraordinary
               holynesse
               ,
               to
               haue
               women
               ,
               goods
               ,
               and
               all
               in
               common
               :
               and
               makes
               in
               them
               shew
               of
               reuelations
               &
               visions
               .
               And
               as
               yet
               ,
               he
               persuades
               many
               ,
               for
               feare
               of
               dishonouring
               God
               ,
               not
               to
               pray
               to
               Saints
               ;
               for
               feare
               of
               Idolatry
               ,
               not
               to
               worship
               Reliques
               ;
               in
               estimation
               of
               Scripture
               ,
               to
               refuse
               all
               Traditions
               ;
               and
               in
               shew
               of
               attributing
               more
               to
               Christ
               ,
               to
               take
               from
               a
               man
               all
               merit
               and
               satisction
               ,
               from
               Saints
               all
               intercession
               ,
               from
               Angells
               all
               custody
               ,
               
               from
               the
               Church
               all
               superiority
               .
               Thus
               vnder
               the
               winges
               of
               piety
               hath
               the
               Diuell
               hatched
               many
               Heresies
               ,
               and
               vnder
               the
               veile
               of
               perfection
               ,
               shrouded
               his
               most
               wicked
               abomination
               of
               all
               falshood
               and
               impiety
               .
               We
               read
               also
               in
               particuler
               ,
               how
               he
               perswaded
               one
               Hierome
               a
               Monke
               ,
               in
               Cassians
               tyme
               ,
               
               vpō
               presumptiō
               of
               Gods
               deliuery
               for
               his
               merits
               ,
               to
               cast
               himselfe
               into
               a
               Well
               .
               And
               another
               ,
               in
               imitation
               of
               Abraham
               ,
               
               to
               attempt
               the
               killing
               of
               his
               sonne
               ,
               which
               he
               had
               done
               ,
               if
               the
               child
               had
               not
               run
               away
               .
               We
               read
               also
               of
               ancient
               tymes
               ,
               how
               in
               a
               solemne
               festiuity
               of
               the
               Gentils
               made
               at
               
                 Caesarea
                 Philippi
              
               ,
               he
               caused
               a
               certaine
               Pagan
               victime
               cast
               into
               a
               fountaine
               ,
               first
               to
               vanish
               out
               of
               sight
               ,
               and
               then
               carryed
               it
               vp
               into
               the
               ayre
               ,
               till
               by
               the
               Prayers
               of
               S.
               Asterins
               ,
               
               the
               same
               remayned
               ,
               and
               did
               swimme
               on
               the
               water
               .
               Also
               in
               later
               tymes
               he
               so
               farre
               preuailed
               in
               one
               Guido
               an
               Heretike
               ,
               that
               in
               his
               life
               ,
               and
               at
               his
               death
               ,
               he
               was
               esteemed
               a
               Saint
               ,
               &
               after
               his
               death
               being
               discouered
               for
               an
               Hereticke
               ,
               and
               his
               body
               to
               be
               burned
               ,
               the
               Diuell
               defended
               it
               from
               the
               fire
               ,
               and
               eleuated
               it
               into
               the
               ayre
               to
               astonishment
               of
               all
               ,
               till
               being
               subdued
               by
               holy
               thinges
               ,
               he
               cryed
               out
               ;
               We
               haue
               defended
               thee
               Guido
               so
               long
               as
               we
               could
               ,
               now
               we
               must
               leaue
               thee
               .
            
          
           
             
               
                 SVBDIV.
                 3.
              
               
               Sathans
               subtilty
               ,
               by
               imaginary
               Illusions
               .
            
             
               THE
               second
               way
               of
               his
               subtilty
               is
               ,
               by
               an
               inward
               kind
               of
               
               suggestion
               ,
               which
               appearing
               in
               the
               shew
               of
               diuine
               reuelation
               ,
               doth
               lead
               many
               into
               the
               pit
               of
               eternall
               perdition
               ,
               making
               them
               belieue
               they
               are
               inspired
               by
               God
               ,
               when
               indeed
               they
               are
               deluded
               by
               Sathan
               ,
               
               whose
               suggestion
               in
               their
               apprehension
               runs
               current
               for
               Gods
               reuelation
               .
               Of
               which
               we
               haue
               examples
               both
               ancient
               &
               moderne
               ,
               most
               frequent
               .
               1.
               
               How
               he
               deluded
               Cerinthus
               with
               many
               reuelations
               ,
               as
               from
               certaine
               of
               the
               Apostles
               ,
               
               witnesse
               Caius
               ,
               and
               
                 Dionysius
                 Alexandrinus
              
               .
               2.
               
               Marcus
               an
               arch-heretike
               of
               that
               tyme
               ,
               with
               many
               prophesies
               ,
               witnes
               Irenaeus
               .
               3.
               
               Montanus
               ,
               with
               many
               both
               visions
               ,
               
               reuelations
               ,
               and
               prophesies
               ,
               by
               Maximilla
               &
               Quintilla
               ,
               and
               with
               much
               seeming
               deuotion
               ,
               and
               mortification
               ,
               which
               deceaued
               euen
               that
               learned
               Tertullian
               ,
               witnesse
               Apollinaris
               ,
               
               
                 Miltiades
                 ,
                 Apollonius
              
               ,
               and
               Serapion
               in
               Eusebius
               .
               4.
               
               Martiades
               and
               Martianus
               arch-heretikes
               ,
               who
               made
               Archangels
               creatours
               of
               the
               world
               ,
               with
               many
               Harmonies
               ,
               Symphonies
               ,
               
               or
               propheticall
               Reuelations
               ,
               witnesse
               Epiphanius
               .
               5.
               
               Manes
               the
               Authour
               of
               the
               
                 Maniches
                 ,
                 Iulian
                 the
                 Apostata
                 ,
                 Vincentins
              
               the
               Donatist
               ,
               with
               many
               such
               like
               ,
               witnesse
               
                 S.
                 Augustine
              
               ,
               
               and
               Theodoret.
               In
               like
               manner
               he
               hath
               deluded
               many
               of
               late
               ,
               with
               such
               like
               feigned
               reuelations
               ;
               as
               the
               Lollards
               in
               England
               ;
               as
               the
               Begards
               or
               Beguines
               in
               Belgia
               ;
               the
               Illuminated
               in
               Spaine
               ;
               as
               Munzer
               the
               founder
               of
               the
               Anabaptists
               ,
               and
               many
               of
               his
               followers
               ;
               
                 Campanus
                 Vel●ius
              
               in
               Germany
               ,
               
                 Francis
                 de
                 la
                 Crux
              
               in
               India
               .
               Yea
               many
               in
               England
               ,
               who
               either
               would
               haue
               sacrificed
               their
               children
               ,
               as
               in
               Crauen
               in
               Yorkeshire
               ,
               
               diuers
               anno
               1520.
               questioned
               for
               it
               at
               Yorke
               ,
               attempted
               ;
               or
               els
               did
               sacrifice
               them
               ,
               as
               one
               Gray
               a
               Lincolne-shireman
               ,
               who
               for
               killing
               and
               cutting
               in
               peeces
               his
               owne
               sonne
               ,
               and
               vttering
               treasons
               against
               King
               Iames
               ,
               was
               executed
               at
               Dublin
               in
               Ireland
               .
            
             
               In
               which
               kind
               of
               illusions
               ,
               he
               hath
               gone
               so
               farre
               ,
               as
               to
               persuade
               some
               that
               they
               were
               saints
               ,
               our
               Lady
               ,
               our
               Sauiour
               ,
               yea
               the
               B.
               Trinity
               it selfe
               .
               Thus
               in
               India
               he
               persuaded
               a
               famous
               Doctour
               ,
               
               deluded
               by
               the
               familiarity
               of
               a
               woman
               (
               who
               was
               instructed
               ,
               as
               she
               feigned
               ,
               frō
               an
               Angel
               )
               that
               he
               should
               be
               not
               only
               a
               King
               ,
               &
               Pope
               ,
               who
               should
               translate
               the
               Popedome
               to
               India
               ,
               but
               also
               was
               more
               holy
               then
               Angels
               ,
               had
               the
               hypostaticall
               
               vnion
               of
               God
               offered
               him
               ,
               
               &
               was
               the
               redeemer
               of
               the
               world
               (
               
                 quoad
                 efficaciā
              
               )
               &
               for
               that
               end
               should
               worke
               miracles
               ,
               which
               by
               Scripture
               &
               shew
               of
               miracles
               ,
               to
               the
               admiration
               of
               al
               ,
               euen
               to
               the
               fire
               &
               death
               he
               defēded
               .
               Thus
               in
               Spaine
               he
               persuaded
               Gondisalues
               ,
               that
               he
               was
               the
               sonne
               of
               God
               eternal
               ,
               immortal
               ,
               &
               the
               Sauiour
               of
               all
               ,
               euen
               the
               damned
               ,
               
               which
               he
               (a)
               published
               in
               a
               booke
               pretended
               by
               him
               to
               be
               dictated
               by
               the
               Holy
               Ghost
               .
               In
               France
               ,
               he
               deluded
               one
               (b)
               Eun
               ,
               a
               Britaine
               ,
               another
               at
               Bourges
               ,
               a
               third
               at
               Burdeaux
               ,
               all
               of
               them
               to
               thinke
               that
               themselues
               were
               Christ
               .
               In
               Poland
               ,
               he
               persuaded
               one
               (c)
               Melstincke
               in
               the
               tyme
               of
               Sigismonde
               ,
               at
               Cracouia
               ,
               to
               make
               himselfe
               Christ
               ,
               and
               with
               twelue
               Apostles
               to
               passe
               vp
               and
               downe
               the
               Country
               ,
               and
               make
               shew
               of
               miracles
               ,
               in
               dispossessing
               of
               Diuels
               ,
               raysing
               of
               the
               dead
               ,
               &
               doing
               by
               magicke
               thinges
               to
               the
               vulgar
               strange
               and
               admirable
               ,
               till
               discouered
               ,
               they
               by
               whiping
               were
               forced
               to
               confesse
               their
               illusion
               .
               In
               the
               Low-countryes
               he
               persuaded
               (d)
               
                 Dauid
                 George
              
               ,
               that
               he
               was
               the
               nephew
               of
               God
               ,
               borne
               of
               the
               holy
               Ghost
               ,
               a
               third
               Dauid
               ,
               the
               true
               Messias
               sent
               to
               adopt
               men
               ,
               children
               of
               God
               ,
               and
               to
               fill
               heauen
               .
               Also
               a
               (e)
               Religious
               woman
               ,
               that
               one
               while
               the
               Diuell
               ,
               another
               while
               Iesus
               Christ
               did
               speake
               in
               ,
               and
               that
               she
               had
               power
               to
               consecrate
               (
               which
               she
               presumed
               to
               do
               )
               the
               body
               of
               Christ
               ,
               by
               the
               power
               of
               our
               Sauiour
               speaking
               in
               her
               .
               In
               England
               he
               persuaded
               ,
               in
               Queene
               Elizabeths
               tyme
               ,
               one
               Moore
               ,
               to
               belieue
               himselfe
               to
               be
               Christ
               ,
               and
               Geffrey
               his
               companion
               to
               preach
               it
               ,
               till
               by
               whipping
               at
               a
               Cart
               they
               both
               disclaimed
               it
               .
               And
               Hacket
               also
               after
               them
               ,
               to
               belieue
               that
               he
               was
               also
               Christ
               ,
               come
               with
               his
               fanne
               in
               his
               hand
               to
               iudge
               the
               earth
               ,
               which
               Coppinger
               &
               Arthington
               defended
               ,
               till
               Hacket
               was
               hanged
               for
               it
               .
               By
               all
               which
               most
               lamentable
               examples
               of
               Sathans
               deluding
               so
               many
               ,
               and
               some
               so
               learned
               ,
               
               it
               is
               more
               then
               apparent
               ,
               that
               notwithstanding
               the
               former
               rules
               of
               discerning
               spirits
               ,
               yet
               Sathan
               can
               so
               assimilate
               himselfe
               ,
               and
               his
               suggestions
               to
               the
               spirit
               ,
               and
               inspirations
               of
               God
               &
               good
               Angels
               ,
               
               that
               it
               is
               hard
               to
               discerne
               
                 viam
                 Colubri
                 super
                 petram
              
               ,
               the
               way
               of
               this
               Adder
               vpon
               the
               Rocke
               of
               mans
               hart
               ,
               and
               to
               find
               out
               his
               turninges
               and
               windinges
               among
               so
               many
               his
               trickes
               of
               
               deceit
               ,
               and
               subtilty
               .
               Of
               which
               yet
               in
               the
               next
               Section
               more
               are
               discouered
               ,
               and
               by
               variety
               of
               more
               examples
               confirmed
               .
            
          
           
             
               
                 SVBDIV.
                 4.
              
               
               Sathans
               subtilty
               ,
               by
               exteriour
               Visions
               .
            
             
               
               THE
               third
               art
               the
               Diuell
               vseth
               ,
               is
               by
               illusion
               of
               sensible
               visions
               ,
               and
               apparitions
               ,
               that
               when
               his
               inward
               motions
               either
               to
               sinne
               knowne
               ,
               or
               secret
               ,
               or
               to
               sinne
               vnder
               the
               shadow
               of
               vertue
               cannot
               preuaile
               ,
               or
               his
               suggestions
               insteed
               of
               reuelations
               are
               discouered
               ;
               
               then
               he
               transfigures
               himselfe
               into
               visible
               shapes
               and
               apparitions
               ,
               not
               of
               a
               Serpent
               as
               he
               did
               to
               Eua
               ,
               but
               sometymes
               of
               a
               holy
               man.
               Sometymes
               of
               an
               Angell
               ,
               sometimes
               of
               our
               Lady
               ,
               and
               our
               Blessed
               Sauiour
               himselfe
               ,
               and
               the
               B.
               Trinity
               ,
               and
               appearing
               in
               the
               forme
               of
               thē
               as
               though
               he
               were
               one
               of
               them
               .
               He
               by
               that
               dissimulation
               seekes
               to
               lure
               soules
               to
               his
               whistle
               ,
               and
               to
               catch
               them
               in
               his
               net
               of
               perdition
               .
               
               In
               this
               manner
               he
               appeared
               to
               our
               Sauiour
               in
               the
               shape
               of
               some
               venerable
               man
               ,
               as
               is
               before
               proued
               ,
               and
               tempted
               him
               to
               know
               if
               he
               were
               God
               ,
               He
               presumed
               to
               approach
               to
               the
               presence
               of
               God
               ,
               
               and
               stood
               among
               the
               sons
               of
               God
               to
               assist
               before
               our
               Lord
               ,
               
               as
               though
               he
               had
               byn
               one
               of
               them
               ,
               to
               obtaine
               licence
               to
               persecute
               Iob.
               Thus
               he
               clymed
               vp
               to
               the
               Throne
               of
               God
               ,
               and
               intruded
               himselfe
               
                 among
                 the
                 hoast
                 of
                 heauen
              
               (
               as
               Micheas
               saw
               him
               )
               
                 about
                 our
                 Lord
                 ,
                 and
                 his
                 Throne
                 ,
              
               
               
                 and
                 offered
                 to
                 go
                 forth
                 ,
                 and
                 be
                 a
                 lying
                 Prophet
                 in
                 the
                 mouth
                 of
                 all
                 the
                 Prophets
                 ,
                 to
                 deceaue
              
               Achab
               ,
               
                 and
                 make
                 him
                 belieue
                 ,
                 that
                 he
                 should
                 fight
                 prosperously
                 against
                 the
                 King
                 of
                 Syria
                 .
              
               Thus
               in
               imitation
               of
               the
               Angell
               in
               Zachary
               ,
               
               he
               made
               to
               Zedechias
               ,
               the
               false
               Prophet
               of
               Achab
               ,
               hornes
               of
               iron
               ,
               and
               prophesied
               ,
               though
               falsly
               ,
               
               
                 VVith
                 these
                 Hornes
                 shalt
                 thou
                 strike
              
               Syria
               ,
               
                 till
                 thou
                 destroyest
                 it
              
               :
               And
               so
               brought
               to
               Achab
               ,
               and
               Iosaphat
               to
               fight
               ,
               to
               both
               their
               dangers
               ,
               and
               Achabs
               destruction
               .
               Thus
               did
               he
               appeare
               to
               the
               Virgin
               and
               Martyr
               Iuliana
               ,
               in
               the
               midest
               of
               his
               torments
               vnder
               Dioclesian
               ,
               
               in
               the
               shape
               of
               a
               glorious
               Angel
               ,
               telling
               her
               he
               was
               the
               Angell
               of
               our
               Lord
               ,
               sent
               for
               that
               end
               ,
               to
               wish
               her
               to
               auoid
               the
               torments
               ,
               by
               counterfeiting
               the
               offering
               of
               sacrifice
               ,
               because
               God
               was
               not
               so
               cruell
               as
               to
               expect
               
               the
               fortitude
               of
               brasse
               in
               mortall
               bodyes
               ,
               and
               had
               deceaued
               her
               ,
               if
               God
               had
               not
               by
               her
               prayers
               ,
               sent
               a
               voice
               from
               heauen
               to
               bewray
               him
               ,
               and
               confort
               her
               .
               
               Thus
               he
               appeared
               to
               S.
               Abraha●
               an
               Hermit
               ,
               witnesse
               
                 S.
                 Ephrem
              
               ,
               in
               the
               shape
               of
               an
               Angel
               shining
               like
               the
               Sunne
               ,
               at
               midnight
               in
               his
               Cell
               ,
               while
               he
               was
               singing
               ,
               &
               told
               him
               he
               was
               so
               blessed
               that
               none
               was
               like
               to
               him
               ,
               thereby
               to
               exalt
               him
               to
               pride
               ,
               had
               not
               his
               humble
               confessing
               him
               to
               be
               a
               sinner
               ,
               and
               calling
               vpon
               Iesus
               ,
               mad●
               him
               vanish
               away
               in
               smoke
               .
               
               Thus
               he
               shewed
               himself
               to
               S.
               
                 Simeon
                 Stylites
              
               vpō
               his
               pillar
               ,
               witnesse
               Antonius
               his
               scholer
               ,
               in
               the
               forme
               of
               an
               Angel
               with
               a
               fiery
               Chariot
               ,
               and
               Horses
               ,
               saying
               he
               was
               sent
               to
               take
               him
               ,
               as
               another
               Elias
               ,
               to
               heauen
               ,
               because
               the
               Angells
               ,
               Apostles
               ,
               Martyrs
               ,
               and
               Prophets
               ,
               with
               our
               B.
               Lady
               ,
               desired
               to
               see
               him
               ;
               &
               had
               deceaued
               him
               ,
               if
               with
               the
               signe
               of
               the
               Crosse
               which
               he
               made
               ,
               as
               he
               was
               about
               to
               set
               his
               foot
               into
               the
               Chariot
               ,
               he
               had
               not
               driuen
               him
               away
               .
               In
               the
               like
               sort
               he
               appeared
               to
               S.
               Iohn
               the
               Hermite
               ,
               who
               foretould
               Theodosius
               of
               his
               victory
               ,
               and
               would
               haue
               had
               him
               to
               adore
               him
               .
               Thus
               he
               deceaued
               a
               certaine
               Monk
               (
               witnes
               Cassianus
               )
               to
               whome
               ,
               after
               many
               false
               reuelations
               ,
               
               he
               shewed
               the
               Christians
               with
               the
               Apostles
               mourning
               ,
               and
               Moyses
               with
               the
               Iewes
               reioycing
               ,
               &
               thereby
               persuaded
               him
               to
               circumcise
               himselfe
               ,
               and
               become
               a
               Iew.
               Thus
               in
               the
               shap
               of
               Moyses
               (
               witnesse
               Socrates
               )
               he
               persuaded
               many
               Iewes
               in
               Creete
               ,
               to
               cast
               themselues
               from
               a
               Rocke
               into
               the
               Sea
               ,
               
               in
               assurance
               to
               passe
               the
               Sea
               dry
               foot
               ,
               and
               so
               to
               enter
               againe
               into
               the
               Land
               of
               Promise
               .
            
             
               Sometimes
               this
               audacious
               dissembler
               hath
               not
               beene
               afraid
               to
               assume
               to
               himselfe
               (
               thereby
               the
               easier
               to
               deceaue
               )
               the
               shape
               and
               representation
               of
               the
               Mother
               of
               the
               sonne
               of
               God
               ,
               and
               of
               God
               ,
               of
               the
               B.
               Trinity
               it selfe
               .
               
               
               Thus
               of
               ancient
               we
               read
               ,
               how
               he
               appeared
               to
               S.
               Martin
               ,
               glorious
               like
               a
               King
               ,
               richly
               adorned
               and
               crowned
               ,
               saying
               to
               him
               :
               I
               am
               Christ
               ,
               who
               am
               descended
               frō
               heauen
               to
               visit
               thee
               ;
               &
               had
               deceaued
               him
               ,
               if
               S.
               Martin
               inspired
               by
               God
               to
               know
               him
               ,
               had
               not
               sayd
               :
               
                 I
                 will
                 not
                 belieue
                 that
                 Christ
                 will
                 come
                 in
                 any
                 forme
                 ,
                 but
                 that
                 in
                 which
                 he
                 was
                 crucified
                 ,
              
               at
               which
               he
               vanished
               away
               .
               How
               he
               appeared
               to
               Secundillus
               a
               Deacō
               ,
               in
               the
               shape
               of
               Christ
               ,
               in
               
               his
               Cell
               ,
               saying
               :
               
                 I
                 am
                 Christ
                 ,
                 to
                 whome
                 thou
                 so
                 much
                 prayest
                 ,
              
               &
               thereby
               not
               only
               persuaded
               him
               to
               leaue
               his
               Cell
               ,
               and
               to
               go
               abroad
               into
               the
               Countrey
               and
               do
               good
               ,
               but
               also
               did
               by
               him
               cure
               diseases
               and
               do
               strange
               cures
               ;
               whereupon
               being
               by
               his
               Superiour
               reprehended
               ,
               became
               penitent
               ,
               commanding
               the
               Diuell
               ,
               that
               if
               he
               were
               Christ
               ,
               he
               should
               shew
               the
               Crosse
               on
               which
               he
               suffered
               ,
               
               he
               thereupon
               ,
               and
               at
               the
               signe
               of
               the
               Crosse
               vanished
               away
               and
               left
               him
               .
               How
               he
               appeared
               to
               other
               two
               mentioned
               by
               Gerson
               ,
               and
               S.
               Bonauenture
               ,
               in
               the
               same
               forme
               ,
               saying
               :
               
                 I
                 am
                 Christ
              
               ,
               to
               whome
               the
               one
               shutting
               his
               eyes
               ,
               and
               saying
               :
               I
               desire
               to
               see
               Christ
               in
               heauen
               not
               on
               earth
               ;
               and
               the
               other
               saying
               :
               I
               am
               not
               worthy
               to
               see
               Christ
               ,
               because
               I
               am
               a
               sinnefull
               man
               ,
               the
               Diuell
               vanished
               .
               How
               he
               appeared
               to
               S.
               Pachomius
               ,
               saying
               :
               
                 I
                 am
                 Christ
              
               ,
               and
               am
               come
               to
               thee
               my
               faythful
               seruant
               ,
               
               which
               the
               holy
               man
               by
               the
               perturbation
               of
               his
               mind
               ,
               perceauing
               to
               be
               a
               Diuel
               ,
               with
               the
               signe
               of
               the
               Crosse
               made
               him
               to
               vanish
               .
               How
               to
               Valens
               a
               Monke
               he
               appeared
               like
               Christ
               ,
               
               accompanied
               with
               many
               Angells
               ,
               and
               caused
               him
               to
               come
               forth
               of
               his
               Cell
               ,
               and
               adore
               him
               ,
               &
               left
               him
               so
               distracted
               ,
               and
               raging
               ,
               that
               they
               were
               forced
               to
               bind
               him
               .
            
             
               Of
               examples
               of
               later
               tymes
               ,
               we
               read
               ,
               that
               he
               molested
               the
               holy
               man
               S.
               Ignatius
               ,
               in
               the
               founding
               of
               his
               Order
               of
               the
               Society
               ,
               
               not
               only
               interiourly
               by
               suggestions
               ,
               which
               he
               did
               at
               his
               study
               ,
               when
               by
               high
               and
               mysticall
               illuminations
               ,
               he
               withdrew
               his
               attention
               from
               his
               learning
               the
               Grammer
               rules
               ,
               to
               which
               he
               had
               seriously
               applyed
               himselfe
               ;
               but
               also
               by
               visible
               apparitions
               ,
               
               when
               at
               Manresa
               in
               his
               first
               entrance
               into
               a
               spirituall
               course
               ,
               he
               appeared
               in
               the
               forme
               of
               a
               beautiful
               person
               with
               many
               colours
               ,
               and
               eyes
               ,
               compassing
               the
               Crosse
               before
               which
               he
               prayed
               ,
               which
               
                 S.
                 Ignatius
              
               by
               the
               pensiuenes
               and
               perturbation
               of
               his
               mind
               discouering
               ,
               caused
               him
               by
               his
               prayer
               to
               vanish
               .
               2.
               
               That
               in
               the
               Alpes
               ,
               the
               Diuell
               hauing
               seduced
               a
               Priest
               ,
               
               who
               had
               the
               B.
               Sacrament
               about
               him
               ,
               to
               go
               in
               curiosity
               with
               him
               to
               see
               a
               wonder
               ,
               brought
               him
               to
               a
               pallace
               most
               beautiful
               &
               pleasant
               ,
               where
               a
               Lady
               in
               a
               throne
               was
               presented
               by
               many
               ,
               prostrating
               themselues
               before
               her
               with
               rich
               guiftes
               ,
               vntill
               the
               Priest
               offering
               the
               B.
               Sacrament
               
               to
               her
               ,
               thinking
               it
               was
               our
               B.
               Lady
               ,
               she
               and
               all
               vanished
               away
               ,
               and
               left
               him
               in
               a
               strange
               place
               ,
               many
               miles
               distant
               from
               his
               habitation
               .
               3.
               
               Thirdly
               ,
               to
               an
               Hermite
               ,
               
               and
               a
               Religious
               man
               ,
               deceaued
               by
               him
               in
               Germany
               in
               a
               desart
               place
               to
               which
               they
               were
               carryed
               ,
               he
               appeared
               in
               the
               shape
               of
               Christ
               a
               King
               ,
               and
               our
               B.
               Lady
               a
               Queene
               ,
               both
               glorious
               ,
               set
               in
               a
               rich
               pallace
               vpon
               a
               shining
               throne
               with
               thousands
               of
               Angells
               ,
               and
               Saints
               about
               them
               ,
               and
               receaued
               al
               adoration
               from
               them
               ,
               till
               by
               the
               B.
               Sacrament
               ,
               which
               the
               Religious
               had
               in
               a
               Pixe
               ,
               offered
               to
               them
               ,
               al
               vanished
               away
               .
               
               That
               he
               appeared
               to
               certaine
               women
               about
               Milan
               the
               yeare
               1590.
               in
               the
               habit
               now
               of
               a
               Monke
               ,
               now
               of
               S.
               Vrsula
               with
               many
               Virgins
               with
               her
               ,
               and
               now
               of
               our
               B.
               Sauiour
               ,
               amōg
               whome
               he
               persuaded
               one
               to
               be
               Religious
               ,
               and
               leaue
               the
               world
               ,
               and
               would
               not
               desist
               ,
               till
               she
               tould
               him
               ,
               
               she
               would
               not
               do
               any
               thing
               without
               the
               aduice
               of
               her
               Ghostly
               Father
               .
               And
               to
               conclude
               ,
               we
               read
               ,
               how
               while
               S.
               Norbert
               the
               foūder
               of
               the
               Praemonstratenses
               was
               meditating
               vpon
               the
               B.
               Trinity
               ,
               
               the
               Diuell
               appeared
               with
               three
               heads
               ,
               telling
               him
               ,
               that
               for
               his
               deuotion
               he
               had
               deserued
               to
               see
               the
               B.
               Trinity
               ,
               which
               by
               the
               perturbations
               of
               his
               mind
               ,
               he
               perceauing
               to
               be
               the
               Diuell
               ,
               defied
               him
               ,
               and
               so
               was
               rid
               of
               him
               .
               All
               which
               ,
               with
               many
               more
               the
               Diuels
               apparitions
               and
               illusions
               in
               histories
               most
               authenticall
               recorded
               ,
               what
               are
               they
               ,
               but
               so
               many
               conuincing
               arguments
               to
               proue
               both
               the
               difficulty
               of
               discerning
               spirits
               ,
               and
               also
               the
               impossibility
               of
               euery
               priuate
               spirit
               to
               do
               it
               ?
            
          
        
         
           
             The
             difficulty
             to
             discerne
             Spirits
             ,
             proued
             by
             scripture
             .
             
               SECT
               .
               V.
            
             
          
           
             THE
             last
             reason
             ,
             
             to
             proue
             the
             difficulty
             of
             discerning
             spirits
             ,
             is
             authority
             (
             which
             is
             a
             confirmation
             to
             all
             the
             former
             experiences
             and
             examples
             )
             of
             holy
             Scripture
             ,
             and
             holy
             men
             ,
             placing
             the
             guift
             of
             discerning
             of
             spirits
             among
             the
             guifts
             of
             graces
             gratis
             giuen
             (
             
               to
               some
               the
               discerning
               of
               spirits
            
             )
             doth
             shew
             ,
             that
             as
             the
             rest
             of
             the
             guifts
             ,
             to
             wit
             ,
             miracles
             ,
             
             tongues
             ,
             prophesies
             ,
             and
             interpreting
             of
             Scripture
             (
             of
             which
             before
             )
             and
             the
             rest
             ,
             are
             rare
             ,
             extraordinary
             ,
             and
             giuen
             to
             few
             ,
             and
             that
             vsually
             and
             necessarily
             conioyned
             with
             grace
             ,
             or
             fayth
             in
             euery
             faithfull
             belieuer
             :
             so
             also
             this
             of
             discerning
             spirits
             is
             in
             like
             manner
             ,
             a
             guift
             not
             cōmunicated
             to
             euery
             faythfull
             belieuer
             ,
             who
             hath
             the
             spirit
             of
             God
             ,
             but
             rarely
             and
             extraordinarily
             to
             some
             ,
             who
             haue
             the
             priuiledg
             of
             this
             benefite
             bestowed
             vpon
             them
             ,
             for
             the
             benefit
             of
             others
             .
             For
             as
             it
             is
             proper
             to
             God
             both
             to
             be
             ,
             and
             to
             be
             called
             .
             (a)
             
               Ponderator
               spirituum
               ,
               The
               weigher
               ,
               and
               discerner
               of
               Spirits
               ,
            
             in
             the
             same
             manner
             as
             he
             is
             the
             knower
             of
             harts
             ,
             (b)
             
               VVho
               only
               knowes
               the
               hartes
               of
               all
               the
               children
               of
               men
            
             :
             so
             doth
             he
             communicate
             this
             guift
             to
             some
             speciall
             persons
             ,
             whome
             he
             makes
             ,
             as
             the
             Prophets
             cal
             them
             ,
             (c)
             
               Proouers
               ,
               and
               strong
               proouers
               in
               my
               people
               ,
               who
               shall
               know
               and
               prooue
               their
               wayes
               ,
            
             in
             the
             same
             manner
             as
             in
             the
             common
             wealth
             are
             tryers
             of
             gold
             to
             discerne
             true
             ,
             from
             false
             .
             And
             to
             these
             by
             a
             speciall
             prerogatiue
             he
             giues
             this
             guift
             ,
             that
             they
             (d)
             
               may
               prooue
               spirits
               if
               they
               be
               good
               ,
            
             and
             (e)
             
               try
               them
               ,
               as
               Gold
               is
               tryed
               in
               the
               fire
               ,
            
             and
             (f)
             
               separate
               the
               precious
               ,
               from
               the
               vile
               ,
            
             declaring
             when
             it
             is
             good
             ,
             or
             a
             good
             Angell
             who
             knocks
             at
             the
             doore
             ,
             and
             when
             it
             is
             Sathan
             ,
             and
             the
             bad
             Angell
             ,
             who
             
               transfigures
               himselfe
               into
               an
               Angell
               of
               light
               .
            
             And
             as
             this
             guift
             is
             rare
             ,
             &
             giuen
             only
             to
             some
             ;
             so
             it
             is
             for
             the
             most
             part
             giuen
             to
             Superiours
             ,
             
             who
             are
             to
             direct
             others
             in
             the
             way
             of
             vertue
             and
             perfection
             ;
             &
             amōg
             these
             ,
             to
             them
             who
             are
             men
             humble
             ,
             as
             Cassianus
             affirmes
             ,
             and
             very
             spirituall
             also
             ,
             because
             ,
             
               Not
               the
               sensuall
               man
               ,
               but
               the
               spirit
               of
               God
               perceaues
               the
               thinges
               which
               are
               of
               God.
            
             
             These
             partly
             by
             long
             experience
             ,
             partly
             by
             wholesome
             documents
             ,
             partly
             by
             diuine
             inspirations
             ,
             attaine
             to
             this
             perfectiō
             of
             discercerning
             spirits
             .
             By
             which
             is
             apparent
             ,
             that
             the
             science
             of
             discerning
             spirits
             is
             hard
             and
             difficult
             ,
             because
             it
             requires
             so
             speciall
             and
             supernaturall
             a
             guift
             ,
             which
             is
             so
             rare
             and
             extraordinary
             ,
             and
             that
             to
             speciall
             kind
             of
             persons
             for
             the
             good
             of
             others
             ,
          
           
             
             Which
             is
             also
             confirmed
             by
             the
             testimony
             of
             holy
             men
             ,
             who
             haue
             laboured
             much
             ,
             and
             beene
             experienced
             long
             in
             this
             science
             .
             
               S.
               Bernard
            
             ,
             a
             man
             extraordinarily
             spirituall
             ,
             
             confesseth
             that
             he
             knew
             not
             ,
             
               VVhen
               the
               spirit
               entred
               ,
               or
               when
               it
               departed
               ;
               which
               way
               it
               came
               ,
               or
               which
               it
               went
            
             ;
             
             
               sometyms
               he
               could
               perceaue
               it
               to
               be
               present
               ,
               or
               to
               haue
               beene
               present
               ;
               but
               neither
               when
               it
               came
               ,
               or
               how
               it
               went.
            
             Gerson
             a
             man
             learned
             ,
             who
             laboured
             and
             writ
             much
             about
             this
             discerning
             of
             spirits
             ,
             
             after
             much
             discussion
             ,
             sayth
             :
             
               That
               it
               is
               a
               most
               hard
               thing
               to
               discerne
               among
               so
               many
               spirits
               ,
               since
               in
               diuerse
               and
               contrary
               spirits
               there
               is
               sush
               a
               similitude
               of
               inspirations
               .
            
             Thomas
             à
             Kempis
             ,
             one
             much
             enlightned
             in
             spirituall
             affaires
             ,
             sayth
             :
             
               Marke
               the
               motions
               of
               thyne
               own
               nature
               and
               my
               grace
               ;
               for
               in
               very
               contrary
               and
               secret
               manner
               these
               are
               moued
               ,
               and
               can
               hardly
               be
               discerned
               ,
               but
               by
               him
               that
               is
               spirituall
               ,
               and
               inwardly
               enlightned
               .
            
             Ludouicus
             Puentes
             also
             a
             maister
             in
             spirituall
             wayes
             ,
             sayth
             :
             
               That
               it
               seemes
               often
               an
               inspiration
               of
               God
               ,
               which
               is
               an
               impulsion
               of
               Sathan
               ,
               and
               it
               often
               carryes
               a
               shew
               of
               spirituall
               loue
               ,
               which
               is
               indeed
               false
               and
               carnall
               loue
               .
            
             
             And
             thus
             it
             remaines
             conuinced
             by
             reasons
             drawne
             from
             the
             verity
             and
             similitude
             of
             spirits
             by
             the
             subtilty
             and
             craft
             of
             Sathan
             ,
             who
             so
             often
             and
             many
             wayes
             ,
             transfigures
             himselfe
             into
             an
             Angell
             ,
             by
             the
             infirmity
             of
             mans
             vnderstanding
             so
             vnable
             to
             penetrate
             them
             ;
             and
             by
             authority
             of
             Scripture
             ,
             and
             testimony
             of
             holy
             men
             so
             experienced
             in
             this
             science
             ,
             that
             the
             art
             of
             discerning
             of
             spirits
             is
             most
             hard
             and
             difficult
             in
             it selfe
             ,
             and
             aboue
             the
             reach
             and
             capacity
             of
             euery
             priuate
             mans
             ability
             .
             
          
           
             Out
             of
             all
             which
             it
             doth
             follow
             .
             First
             ,
             
             that
             visions
             and
             apparitions
             are
             often
             tymes
             doubtfull
             and
             dangerous
             ,
             and
             so
             rather
             to
             be
             feared
             ,
             whether
             they
             be
             true
             or
             false
             ,
             and
             to
             what
             end
             they
             do
             tend
             ,
             then
             to
             be
             desired
             ,
             or
             esteemed
             as
             signes
             of
             holynesse
             and
             perfection
             .
             For
             as
             the
             guifts
             gratis
             giuen
             ,
             
               Prophesy
               ,
               Curing
               of
               diseases
            
             ,
             and
             
               Dispossessing
               of
               Diuells
               &c.
            
             are
             giuen
             sometymes
             to
             persons
             lesse
             perfect
             in
             vertue
             ,
             if
             not
             vicious
             in
             life
             ,
             and
             vnbelieuers
             for
             fayth
             :
             witnesse
             the
             prophesyes
             of
             the
             Sybils
             (
             being
             Gentils
             )
             of
             Christ
             ;
             Of
             (a)
             Baalam
             a
             sorcerer
             ,
             of
             the
             starre
             of
             Iacob
             ;
             Of
             (b)
             Caiphas
             most
             wicked
             ,
             of
             Christ
             dying
             for
             all
             ;
             Of
             (c)
             Saul
             a
             reprobate
             ,
             who
             had
             the
             spirit
             ,
             and
             was
             among
             the
             Prophets
             ;
             All
             which
             had
             the
             gift
             of
             prophesy
             .
             Witnesse
             also
             the
             sonnes
             of
             the
             (d)
             Pharisies
             ,
             who
             cast
             out
             Diuels
             ;
             &
             the
             seauen
             sonnes
             of
             (e)
             Sceua
             ,
             with
             
             the
             exorcists
             of
             the
             Iewes
             ,
             who
             dispossessed
             many
             of
             Diuels
             ;
             so
             also
             these
             visions
             and
             apparitions
             are
             neither
             so
             proper
             to
             holy
             men
             ,
             but
             that
             often
             they
             are
             communicated
             to
             bad
             and
             wicked
             ,
             nor
             yet
             so
             certaine
             that
             they
             are
             alwayes
             of
             God
             ,
             or
             good
             Angells
             ,
             but
             that
             they
             often
             proceed
             from
             Satan
             ;
             and
             as
             the
             visions
             of
             those
             spirits
             ,
             so
             also
             the
             guift
             of
             discerning
             the
             same
             ,
             is
             neyther
             so
             proper
             omni
             ,
             and
             soli
             ,
             to
             all
             ,
             and
             only
             the
             good
             and
             faythfull
             ,
             but
             that
             it
             is
             sometymes
             giuen
             to
             them
             who
             are
             lesse
             holy
             ,
             and
             more
             wicked
             of
             life
             .
             Whereupon
             holy
             ,
             and
             wise
             learned
             men
             ,
             as
             
               S.
               Augustine
            
             ,
             S.
             Bonauenture
             ,
             and
             Gerson
             ,
             aduise
             and
             persuade
             ,
             that
             not
             only
             such
             visions
             and
             apparitions
             are
             to
             be
             feared
             ,
             yea
             auoided
             ,
             and
             not
             desired
             ;
             but
             also
             ordinary
             persons
             who
             haue
             them
             ,
             and
             make
             shew
             or
             ostentation
             of
             them
             ,
             are
             not
             to
             be
             applauded
             or
             admired
             for
             them
             as
             pious
             ,
             but
             seuerely
             to
             be
             reprehended
             suspected
             as
             proud
             and
             dangerous
             ,
             who
             are
             not
             content
             to
             tread
             the
             high
             way
             and
             beaten
             path
             to
             perfection
             ,
             but
             will
             seeke
             out
             new
             by-wayes
             ,
             and
             walke
             in
             wonders
             aboue
             thēselues
             .
             Also
             many
             holy
             persons
             who
             haue
             beene
             extraordinarily
             visited
             from
             God
             with
             them
             ,
             haue
             alwayes
             with
             that
             warinesse
             accepted
             of
             them
             ,
             that
             they
             did
             vse
             great
             diligence
             to
             examine
             them
             ,
             before
             they
             would
             confide
             in
             thē
             .
             Thus
             (f)
             Iacob
             secretly
             and
             diligently
             considered
             the
             visions
             of
             Ioseph
             his
             sonne
             related
             to
             him
             .
             (g)
             Iosue
             doubted
             ,
             &
             therupon
             examined
             the
             Angell
             who
             did
             appeare
             to
             him
             like
             an
             armed
             man
             ,
             whether
             he
             was
             of
             their
             side
             ,
             or
             of
             the
             aduersaries
             .
             (h)
             Samuel
             heard
             our
             Lord
             when
             he
             called
             him
             in
             the
             night
             ,
             
               Samuel
               ,
               Samuel
            
             ,
             but
             did
             not
             answere
             till
             he
             rose
             and
             went
             to
             Heli
             the
             high
             Priest
             ,
             to
             know
             what
             he
             should
             do
             .
             (i)
             Elias
             seriously
             deliberated
             whether
             our
             Lord
             did
             appeare
             in
             the
             whirle
             wind
             ,
             or
             in
             the
             commotion
             ,
             or
             in
             the
             fire
             ,
             or
             in
             the
             soft
             whispering
             wind
             .
             And
             our
             (k)
             
               B.
               Lady
               (
               cogitabat
            
             )
             did
             muse
             or
             study
             ,
             that
             is
             ,
             maturely
             ,
             and
             long
             (
             sayth
             Euthymius
             )
             consider
             what
             kind
             of
             salutation
             that
             was
             ,
             whether
             of
             God
             ,
             or
             the
             Diuell
             .
             And
             the
             like
             did
             the
             Bishop
             of
             Cyprus
             ,
             at
             the
             apparition
             of
             S.
             Barnaby
             .
             And
             S.
             Ambrose
             at
             the
             inuētion
             of
             Geruasius
             and
             Protasius
             .
             And
             other
             holy
             Saints
             in
             all
             such
             like
             occasions
             ,
             fearing
             alwayes
             illusions
             of
             Sathan
             insteed
             
             of
             apparitions
             of
             Angells
             .
          
           
             Secondly
             .
             It
             doth
             follow
             ,
             that
             it
             is
             necessary
             ,
             to
             auoid
             all
             these
             and
             such
             like
             dangers
             ,
             
             to
             haue
             euery
             one
             a
             spirituall
             directour
             and
             Maister
             ,
             on
             whome
             as
             better
             experienced
             by
             practise
             ,
             &
             more
             illuminated
             by
             God
             in
             his
             place
             &
             functiō
             ,
             he
             may
             more
             securely
             rely
             ,
             then
             vpon
             his
             owne
             spirit
             or
             iudgment
             .
             For
             as
             the
             wayes
             in
             which
             men
             walke
             are
             many
             ,
             &
             the
             right
             way
             to
             heauen
             not
             easy
             to
             be
             found
             ;
             as
             in
             the
             way
             being
             found
             there
             are
             many
             either
             pits
             to
             fall
             in
             ,
             or
             theeues
             to
             robbe
             ,
             and
             spoile
             vs
             ;
             as
             the
             science
             we
             are
             to
             learne
             is
             very
             heard
             and
             intricate
             ,
             to
             which
             our
             natural
             wit
             cannot
             attaine
             ,
             and
             the
             diseases
             &
             infirmities
             of
             our
             body
             are
             many
             &
             great
             for
             which
             we
             are
             vnable
             to
             trauell
             so
             long
             and
             laborious
             a
             iourney
             :
             So
             haue
             we
             need
             ,
             &
             great
             need
             of
             a
             guide
             to
             lead
             vs
             in
             a
             way
             so
             vncertaine
             and
             dangerous
             ;
             of
             a
             Maister
             to
             instruct
             vs
             in
             a
             trade
             so
             hard
             and
             vnknowne
             ;
             and
             of
             a
             Phisitian
             to
             cure
             vs
             of
             so
             many
             infirmities
             and
             diseases
             .
             And
             as
             no
             man
             hath
             power
             to
             absolue
             himselfe
             of
             his
             sinnes
             ,
             as
             no
             man
             is
             made
             Iudge
             in
             his
             owne
             cause
             ,
             as
             no
             man
             is
             permitted
             to
             minister
             phisicke
             to
             his
             owne
             body
             ;
             so
             God
             hath
             ordained
             that
             no
             man
             shal
             be
             instructer
             &
             directour
             of
             his
             owne
             soule
             ,
             nor
             conductour
             of
             himselfe
             in
             his
             way
             to
             life
             ,
             but
             stil
             depend
             vpon
             others
             to
             direct
             and
             instruct
             him
             in
             the
             same
             .
             For
             thus
             our
             Sauiour
             first
             himselfe
             ,
             for
             example
             ,
             
             would
             sit
             hearing
             and
             asking
             among
             the
             Doctours
             ,
             as
             though
             he
             were
             a
             scholler
             .
             For
             this
             cause
             he
             sent
             his
             vessel
             of
             election
             S.
             Paul
             ,
             
             to
             be
             instructed
             by
             Ananias
             ,
             and
             would
             not
             immediatly
             himselfe
             direct
             him
             what
             to
             doe
             .
             For
             this
             ,
             God
             would
             not
             instruct
             Moyses
             in
             the
             mountaine
             himselfe
             ,
             but
             sent
             him
             to
             Iethro
             a
             gentill
             ,
             by
             him
             to
             receaue
             direction
             ,
             how
             to
             gouerne
             his
             people
             .
             
             For
             this
             
               S.
               Augustine
            
             being
             old
             refused
             not
             to
             be
             instructed
             by
             his
             Companions
             yet
             yong
             .
             And
             thus
             we
             read
             that
             some
             who
             haue
             had
             familiar
             conuersations
             with
             Angels
             ,
             
             were
             yet
             permitted
             by
             them
             to
             hould
             some
             errours
             in
             doctrine
             ,
             till
             they
             humbled
             themselues
             to
             others
             ,
             and
             by
             them
             were
             instructed
             .
             For
             which
             it
             is
             a
             generall
             rule
             ,
             that
             he
             who
             will
             not
             be
             a
             disciple
             to
             another
             shal
             be
             a
             maister
             of
             errour
             ,
             and
             that
             he
             who
             makes
             himselfe
             maister
             to
             himself
             ,
             puts
             himselfe
             to
             be
             scholler
             
             to
             a
             foole
             .
             All
             which
             if
             it
             be
             true
             in
             morall
             sciences
             ,
             &
             mysteries
             of
             faith
             ;
             most
             true
             it
             is
             in
             discerning
             of
             these
             spirits
             ,
             in
             which
             the
             difficulty
             is
             greater
             ,
             &
             the
             dāger
             of
             errour
             no
             lesse
             .
          
           
             3.
             
             To
             conclude
             ,
             it
             doth
             follow
             ,
             that
             since
             there
             is
             such
             variety
             of
             spirits
             ,
             some
             good
             ,
             as
             of
             God
             ,
             of
             Angels
             ,
             and
             of
             Saints
             ;
             
             and
             some
             bad
             ,
             as
             of
             diuels
             ,
             of
             the
             damned
             ,
             of
             the
             flesh
             ,
             and
             of
             the
             world
             :
             Sith
             there
             be
             so
             diuers
             kinds
             of
             motions
             ,
             &
             apparitions
             of
             these
             spirits
             ,
             some
             intellectuall
             ,
             some
             imaginary
             ,
             some
             sensible
             and
             visible
             :
             Sith
             there
             are
             so
             great
             difficulties
             to
             be
             resolued
             about
             these
             seuerall
             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
               ōly
               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
               ,
               thē
               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
               &
               commissiō
               ,
               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
               (a)
               
                 obey
                 their
                 Pastours
                 ,
                 to
                 remaine
                 in
                 the
                 same
                 rule
              
               (b)
               
                 in
                 the
                 faith
                 first
                 deliuered
              
               ,
               (c)
               
                 in
                 that
                 which
                 they
                 heard
                 from
                 the
                 beginning
                 ,
              
               (d)
               
                 to
                 auoid
                 profane
                 nouelties
                 of
                 words
                 ,
              
               (e)
               
                 &
                 not
                 to
                 receiue
                 any
                 other
                 Ghospel
              
               (f)
               
                 or
                 doctrine
              
               ,
               (g)
               
                 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
               obseruatiō
               ,
               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
               .
               Th●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
               (a)
               
                 haue
                 followed
                 this
                 rule
                 ,
                 peace
                 be
                 on
                 them
                 .
              
               Sometimes
               a
               rule
               in
               which
               they
               are
               to
               remaine
               to
               auoid
               dissentions
               ,
               Let
               (b)
               
                 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
               (c)
               
                 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
               (d)
               
                 or
                 prophesy
                 ,
                 according
                 to
                 the
                 rule
                 of
                 Fayth
                 .
              
               And
               in
               effect
               it
               is
               no
               other
               ,
               but
               the
               (e)
               
                 doctrine
                 they
                 receaued
              
               ;
               (f)
               
                 the
                 fayth
                 preached
                 through
                 the
                 whole
                 world
              
               ;
               (g)
               
                 the
                 disposition
                 or
                 forme
                 of
                 true
                 doctrine
                 ,
                 which
                 they
                 had
                 learned
                 ,
                 and
                 is
                 committed
                 to
                 them
                 ,
                 The
              
               (h)
               
                 doctrine
                 which
                 they
                 receaued
                 frō
                 the
                 beginning
                 ;
                 VVhich
              
               (i)
               
                 was
                 first
                 euangelized
                 to
                 them
                 ;
                 Or
              
               (k)
               
                 the
                 precepts
                 of
                 the
                 Apostles
                 and
                 ancients
                 ;
                 Or
              
               (l)
               
                 rather
                 of
                 our
                 Sauiour
                 deliuered
                 by
                 the
                 holy
                 Prophets
                 and
                 Apostles
                 ;
                 And
              
               (m)
               
                 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
                 ,
                 C●rinthus
              
               ,
               and
               
                 Basilides
                 ,
                 by
                 their
                 deprauing
                 the
                 rule
                 of
                 truth
              
               ;
               
               witnesse
               (a)
               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
               (b)
               Eusebius
               .
               Thus
               Nestorius
               ,
               
                 by
                 forsaking
                 the
                 ancient
                 doctrine
                 ,
                 and
                 introducing
                 of
                 new
                 ,
              
               witnes
               (c)
               Socrates
               .
               And
               thus
               all
               Heretikes
               ,
               
                 by
                 their
                 forsaking
                 the
                 rule
                 of
                 Christianity
                 ,
              
               witnesse
               (d)
               
                 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
               (e)
               Tertullian
               .
               Thus
               did
               S.
               Hierome
               (f)
               confute
               ,
               and
               confound
               the
               heresy
               of
               the
               Luciferians
               ,
               
                 by
                 the
                 light
                 of
                 the
                 Sunne
                 of
                 the
                 Church
                 .
              
               (g)
               Gregorius
               Nazianzen
               the
               same
               ,
               
                 by
                 the
                 doctrine
                 abhorring
                 the
                 same
                 .
              
               (h)
               S.
               Basil
               the
               
                 Eunomians
                 ,
                 by
                 the
                 vnwrittē
                 tradition
                 of
                 the
                 Church
                 .
              
               (i)
               Athanasius
               the
               
                 Arians
                 ,
                 by
                 the
                 authority
                 of
                 the
                 Orthodoxe
                 Church
                 ,
                 and
                 his
                 ancestors
                 opposite
                 to
                 them
                 ,
                 and
                 abhorring
                 their
                 doctrine
                 .
              
               (k)
               S.
               Epiphanius
               the
               
                 Melchisidechians
                 ,
                 by
                 the
                 tradition
                 of
                 the
                 Apostles
                 ,
                 and
                 succession
                 of
                 doctrine
                 .
              
               The
               (l)
               
                 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
               (m)
               Demer●s
               ,
               and
               other
               Heretikes
               ,
               
                 by
                 the
                 style
                 of
                 Christianisme
                 ,
                 and
                 the
                 phrase
                 of
                 the
                 Apostles
                 receaued
                 from
                 the
                 Fathers
                 .
              
               S.
               Augustine
               (n)
               the
               
                 Pelagians
                 ,
                 by
                 the
                 grounded
                 custome
                 of
                 the
                 Church
                 ,
                 hastening
                 to
                 baptisme
                 infants
                 .
              
               (o)
               
                 By
                 the
                 most
                 ancient
                 knowne
                 and
                 vndoubted
                 rule
                 of
                 Fayth
                 ,
                 &
                 truth
                 .
              
               (p)
               
                 And
                 by
                 the
                 authority
                 of
                 the
                 Church
                 so
                 commended
                 in
                 scr●pture
                 .
              
               The
               (q)
               
                 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
               (r)
               Irenaeus
               .
               
                 By
                 the
                 Ecclesiasticall
                 tradition
                 dissented
                 off
                 by
                 none
                 ,
              
               sayth
               (s)
               Origen
               .
               
                 By
                 the
                 Catholike
                 Church
                 ,
                 whose
                 not
                 receauing
                 any
                 opinion
                 is
                 sufficient
              
               (
               sayth
               (t)
               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
               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
               ●●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
                 thē
                 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
               vpō
               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
               cōfirme
               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
               pennāce
               ,
               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
               Sacramēt
               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
             can
             be
             a
             fit
             meanes
             vpō
             which
             any
             certaine
             and
             authenticall
             exposition
             of
             scripture
             can
             be
             grounded
             .
             Which
             is
             to
             be
             performed
             two
             wayes
             .
             1.
             
             By
             reasons
             drawne
             from
             the
             property
             and
             condition
             of
             the
             holy
             scripture
             ,
             and
             the
             sense
             and
             meaning
             of
             it
             .
             2.
             
             By
             reasons
             drawne
             from
             the
             property
             and
             condition
             of
             the
             priuate
             spirit
             ,
             and
             the
             vncertainty
             ,
             and
             deceitfulnes
             of
             it
             .
          
           
             
               
                 SVBDIV.
                 1.
              
               
               By
               reasons
               drawne
               from
               the
               nature
               of
               holy
               Scripture
               ,
               which
               is
               to
               be
               expounded
               .
            
             
               FIrst
               therefore
               for
               the
               holy
               Scripture
               ,
               
               such
               is
               the
               difficulty
               of
               it
               (
               which
               ariseth
               partly
               from
               the
               ambiguity
               of
               the
               words
               including
               diuers
               significations
               ,
               partly
               from
               the
               fecūdity
               of
               the
               significatiōs
               affording
               multiplicity
               of
               senses
               ,
               partly
               from
               the
               profundity
               of
               the
               matter
               inuolued
               in
               misteries
               obscure
               and
               exceeding
               our
               capacity
               )
               such
               ,
               I
               say
               ,
               is
               the
               difficulty
               of
               the
               scripture
               which
               aryseth
               out
               of
               these
               grounds
               that
               no
               priuate
               man
               ,
               nor
               any
               priuate
               spirit
               of
               any
               man
               ,
               can
               secure
               himselfe
               of
               the
               certainty
               of
               any
               ,
               much
               lesse
               of
               all
               of
               them
               .
               For
               if
               we
               respect
               the
               words
               and
               text
               of
               scripture
               ,
               
               this
               spirit
               cannot
               vpon
               any
               ground
               assure
               any
               man
               ,
               that
               either
               this
               booke
               rather
               then
               another
               ,
               is
               the
               diuine
               word
               of
               God
               ;
               or
               of
               this
               booke
               ,
               that
               this
               is
               the
               true
               and
               complete
               Canon
               ;
               or
               of
               this
               Canon
               ,
               that
               this
               is
               the
               first
               and
               originall
               text
               ;
               or
               of
               this
               text
               that
               it
               is
               the
               right
               &
               authenticall
               translation
               ;
               or
               of
               this
               translation
               ,
               that
               any
               one
               ,
               rather
               thē
               another
               ,
               is
               the
               true
               and
               Canonical
               sense
               ;
               or
               of
               these
               senses
               ,
               that
               one
               more
               then
               other
               containes
               all
               articles
               and
               points
               necessary
               to
               saluation
               ;
               all
               which
               are
               yet
               necessary
               to
               be
               expounded
               .
               This
               spirit
               cannot
               expresse
               and
               assure
               what
               booke
               is
               Canonicall
               ,
               and
               what
               not
               .
               It
               cannot
               accord
               the
               Lutherans
               and
               Caluinists
               ,
               whether
               the
               Epistle
               to
               the
               Hebrewes
               of
               Iames
               ,
               2.
               of
               Peter
               ,
               the
               2.
               and
               3.
               of
               Iohn
               ;
               nor
               the
               Catholikes
               and
               Protestants
               ,
               
               whether
               the
               bookes
               of
               
                 Machabees
                 ,
                 Toby
                 ,
                 Iudith
                 ,
                 Hester
              
               &c.
               be
               canonicall
               or
               not
               .
               It
               cā
               giue
               no
               reason
               why
               there
               should
               be
               admitted
               into
               the
               Canon
               of
               scripture
               ,
               the
               Gospels
               of
               
                 Mathew
                 ,
                 Marke
                 ,
                 Luke
              
               ,
               
               and
               Iohn
               ,
               and
               not
               the
               Gospels
               of
               
                 Thomas
                 ,
                 Nathanael
                 ,
                 Matthias
                 ,
                 Thadaeus
                 ,
                 Bartholomew
                 ,
                 Iames
                 ,
                 Iohn
              
               &c
               
                 Andrew
                 ,
                 Paul
                 ,
                 Nicodemus
              
               ,
               the
               Hebrews
               ,
               the
               Egiptiās
               ,
               with
               that
               of
               Peter
               ,
               or
               the
               Nazarits
               .
               It
               can
               giue
               no
               reason
               ,
               why
               the
               Epistles
               of
               
                 S.
                 Paul
                 ,
                 Iames
                 ,
                 Iohn
                 ,
                 Iude
                 ,
              
               &
               Peter
               should
               be
               admitted
               ,
               and
               why
               not
               those
               of
               Barnabas
               ,
               of
               Luke
               ,
               &
               the
               rest
               of
               S.
               Peter
               ,
               &
               of
               S.
               Paul
               ,
               that
               to
               the
               Laodiceans
               ,
               the
               3.
               to
               the
               Corinthians
               ,
               &
               the
               3.
               to
               the
               Thessalonians
               .
               It
               can
               giue
               no
               reason
               ,
               why
               the
               Acts
               writ
               by
               
                 S.
                 Luke
              
               should
               be
               admite●d
               ,
               and
               not
               the
               Acts
               writ
               by
               Peter
               &
               by
               Paul
               ,
               and
               by
               
                 Andrew
                 ,
                 Thomas
                 ,
                 Iohn
                 ,
                 Philip
                 ,
              
               and
               Matthias
               ,
               nor
               the
               Periods
               of
               Paul
               &
               Thecla
               ,
               nor
               the
               Constitutions
               of
               the
               Apostles
               ,
               or
               the
               booke
               of
               Hermes
               ,
               or
               Enoch
               ;
               why
               the
               Apocalyps
               of
               
                 S.
                 Iohn
              
               should
               be
               amittted
               ,
               &
               not
               the
               Apocalyps
               of
               S.
               
                 Peter
                 ,
                 Paul
                 ,
                 Thomas
              
               ,
               
               
                 Stephen
                 ,
                 Elias
              
               ,
               nor
               the
               death
               of
               our
               Lady
               ,
               the
               circuite
               of
               
                 S.
                 Iohn
              
               ,
               the
               sentences
               of
               Bartholomew
               ,
               the
               ascension
               of
               Esie
               :
               all
               which
               haue
               beene
               extant
               ,
               and
               by
               some
               challenged
               as
               Canonicall
               ,
               as
               may
               be
               seene
               in
               Doctour
               Stapleton
               .
            
             
               It
               cannot
               resolue
               ,
               and
               assure
               what
               bookes
               were
               originally
               writ
               in
               Hebrew
               ,
               
               what
               in
               the
               Chaldean
               ,
               what
               in
               the
               Greeke
               ,
               or
               Latine
               tongue
               ;
               who
               they
               were
               that
               writ
               the
               bookes
               of
               the
               old
               Testament
               ,
               and
               whether
               they
               be
               the
               same
               which
               were
               first
               written
               ,
               and
               the
               same
               sound
               ,
               and
               vncorrupted
               .
               Whether
               this
               Hebrew
               text
               be
               the
               same
               ,
               either
               in
               Character
               or
               letter
               (
               of
               which
               is
               question
               )
               or
               in
               wordes
               (
               of
               which
               many
               doubt
               )
               which
               was
               first
               written
               .
               What
               is
               the
               sense
               ,
               signification
               ,
               phrase
               ,
               or
               stile
               of
               any
               Hebrew
               word
               .
               Whether
               the
               Greeke
               of
               the
               Septuaginte
               ,
               which
               the
               Apostles
               followed
               ,
               be
               sound
               and
               incorrupted
               ,
               and
               to
               be
               preferred
               before
               the
               Hebrew
               .
               Whether
               the
               ancient
               Latin
               vulgar
               ,
               or
               others
               of
               later
               translation
               ,
               as
               of
               
                 Erasmus
                 ,
                 Luther
                 ,
                 Oecolampadius
                 ,
                 Bibliander
                 ,
                 Beza
                 ,
                 Castalio
                 ,
                 Tremelius
                 ,
              
               and
               others
               ,
               be
               to
               be
               followed
               .
               Whether
               of
               any
               English
               translations
               ,
               the
               Catholike
               translation
               of
               the
               Rhemist
               ,
               or
               the
               Protestants
               of
               Tindall
               ,
               of
               King
               Edward
               ,
               of
               the
               Bishops
               ,
               of
               Geneua
               ,
               or
               of
               King
               Iames
               ,
               are
               to
               be
               receaued
               as
               true
               ,
               &
               which
               is
               to
               be
               rejected
               as
               false
               .
               None
               of
               these
               can
               the
               priuate
               spirit
               in
               euery
               ordinary
               man
               ,
               nor
               yet
               in
               the
               learned
               Protestant
               certainly
               decide
               ,
               and
               resolue
               .
               It
               cannot
               satisfy
               ,
               and
               assure
               when
               the
               wordes
               are
               in
               
               the
               literall
               or
               mysticall
               sense
               to
               be
               vnderstood
               .
               
               And
               for
               the
               literall
               ,
               when
               it
               passeth
               from
               speaking
               of
               thinges
               carnall
               ,
               to
               thinges
               spirituall
               ,
               from
               temporal
               to
               eternall
               ,
               from
               the
               kingdome
               of
               Israell
               ,
               to
               the
               kingdome
               of
               Christ
               ,
               as
               often
               in
               the
               Psalmes
               and
               Prophets
               it
               doth
               .
               As
               for
               exāple
               ,
               from
               the
               Kings
               of
               Syria
               and
               Israell
               ,
               to
               our
               B.
               Lady
               &
               (a)
               Christ
               .
               From
               the
               King
               of
               Babylon
               to
               (b)
               Lucifer
               .
               From
               Salomon
               to
               (c)
               Christ
               .
               From
               the
               barly
               Bread
               ,
               to
               the
               sacramentall
               (d)
               Bread.
               And
               for
               the
               mysticall
               sense
               ,
               when
               it
               is
               to
               be
               vnderstood
               morally
               for
               manners
               ,
               when
               allegorically
               of
               Christ
               ,
               or
               the
               Church
               militant
               ,
               when
               anagogically
               ,
               of
               glory
               ,
               or
               the
               Church
               triūphant
               .
               When
               the
               same
               wordes
               beare
               a
               proper
               ,
               
               and
               when
               a
               figuratiue
               sense
               ;
               and
               of
               the
               figuratiue
               sense
               ,
               when
               the
               figure
               is
               Synecdoche
               ,
               the
               part
               for
               the
               whole
               .
               When
               Metonimya
               the
               signe
               or
               cause
               for
               the
               effect
               .
               When
               it
               is
               Catechresis
               ,
               by
               which
               the
               inuentour
               of
               a
               thing
               is
               called
               Father
               ,
               Cittyes
               are
               called
               Daughters
               ,
               posterity
               is
               called
               House
               &c.
               
               When
               by
               Hiperbole
               or
               exageration
               the
               
                 whole
                 world
              
               ,
               is
               put
               for
               
                 much
                 ,
                 all
              
               for
               many
               .
               When
               by
               Liptote
               ,
               or
               diminution
               ,
               Idols
               are
               called
               
                 vaine
                 thinges
                 ,
                 ●oxious
                 ,
                 vnprofitable
                 .
              
               When
               by
               Analoge
               ,
               one
               person
               ,
               tyme
               ,
               number
               ,
               gender
               ,
               or
               signification
               is
               set
               for
               another
               .
               When
               by
               Hend●adis
               ,
               two
               thinges
               are
               put
               for
               one
               ,
               as
               signes
               and
               tymes
               ,
               for
               signes
               of
               tymes
               .
               When
               by
               Prolepsis
               or
               anticipation
               ,
               places
               &
               citties
               are
               named
               by
               names
               ,
               which
               afterward
               were
               giuē
               them
               .
               When
               by
               Analoge
               or
               mutation
               ,
               one
               sense
               ,
               as
               seeing
               ,
               is
               set
               for
               another
               ,
               as
               hearing
               ,
               tasting
               &c.
               
               When
               by
               Hetorosis
               ,
               the
               abstracte
               ,
               as
               abomination
               ,
               for
               the
               concrete
               ,
               as
               abominable
               .
               By
               Haebraisme
               ,
               causalites
               or
               similituds
               ar
               omitted
               ,
               tenses
               are
               changed
               ,
               persons
               or
               matters
               are
               supposed
               :
               when
               an
               occasion
               is
               set
               downe
               for
               a
               cause
               ,
               the
               euent
               for
               the
               effect
               ,
               the
               diuel
               for
               
                 sinne
                 ,
                 eternity
              
               for
               a
               
                 long
                 time
              
               .
               When
               sinne
               is
               meant
               for
               sinne
               it selfe
               ,
               or
               for
               a
               sacrifice
               or
               punishment
               of
               sinne
               ,
               God
               for
               an
               
                 angell
                 ,
                 a
                 desire
              
               ,
               of
               doing
               for
               the
               deed
               ,
               an
               act
               ,
               as
               of
               seeing
               ,
               for
               the
               obiect
               ,
               of
               feare
               ,
               for
               the
               thing
               ,
               or
               
                 person
                 feared
              
               .
               When
               lawes
               are
               called
               by
               names
               of
               
                 precepts
                 ,
                 statutes
                 ,
                 iustice
                 ,
                 iudgement
                 ,
                 testimonies
                 ,
              
               or
               testamēt
               .
               When
               works
               of
               the
               law
               of
               nature
               ,
               or
               of
               faith
               ,
               are
               tearmed
               only
               works
               or
               faith
               .
               When
               Christ
               is
               taken
               for
               the
               person
               of
               Christ
               the
               head
               ,
               or
               for
               the
               
                 body
                 of
                 Christ
              
               the
               Church
               ,
               or
               
               for
               both
               .
               When
               father
               is
               meant
               essentially
               for
               God
               ,
               or
               personally
               for
               the
               first
               person
               only
               .
               When
               by
               the
               Church
               is
               meant
               the
               Church
               militant
               or
               triumphant
               ;
               the
               whole
               body
               ,
               or
               principal
               members
               .
               When
               Predestination
               is
               to
               glory
               ,
               or
               to
               grace
               .
               When
               obduration
               is
               actiue
               by
               our selues
               ,
               or
               permissiue
               by
               God.
               When
               
                 Christian
                 liberty
              
               ,
               is
               for
               liberty
               from
               sinne
               ,
               or
               misery
               frō
               the
               
                 law
                 of
                 Moyses
              
               ,
               or
               Christ
               ,
               or
               from
               obedience
               to
               Princes
               or
               Prelates
               &c.
               
               All
               which
               and
               many
               more
               are
               difficulties
               vsuall
               ,
               and
               controuerted
               in
               the
               scripture
               both
               of
               the
               old
               and
               new
               Testament
               .
            
             
               This
               priuate
               spirit
               in
               euery
               man
               cannot
               explicate
               when
               the
               figure
               is
               not
               only
               in
               the
               words
               ,
               but
               in
               the
               matter
               ;
               when
               
                 one
                 thing
              
               is
               a
               figure
               of
               another
               ,
               as
               the
               
                 paschall
                 lambe
              
               ,
               of
               Christ
               ,
               the
               
                 red
                 sea
              
               ,
               of
               baptisme
               ,
               the
               māna
               ,
               of
               the
               
                 Eucharist
                 ,
                 mount
                 Sion
              
               of
               the
               Church
               ;
               or
               when
               
                 one
                 thing
              
               is
               a
               figure
               of
               
                 many
                 things
              
               ,
               as
               Ionas
               of
               Christ
               and
               the
               Iewes
               ;
               the
               rocke
               ,
               of
               the
               baptisme
               of
               the
               faithfull
               ,
               and
               the
               punishment
               of
               the
               vnfaithfull
               ;
               the
               flood
               of
               Noe
               of
               baptisme
               ,
               and
               of
               damnation
               .
               When
               
                 one
                 and
                 the
                 same
                 thing
              
               is
               a
               figure
               in
               one
               sense
               ,
               not
               in
               an
               other
               ,
               as
               the
               
                 fornicating
                 wife
              
               of
               Osee
               ,
               was
               of
               the
               Iewes
               ,
               as
               she
               sinned
               in
               fornication
               
                 before
                 mariage
              
               ,
               not
               as
               she
               liued
               chast
               
                 after
                 mariage
              
               .
            
             
               This
               spirit
               cannot
               explicate
               in
               euery
               one
               many
               seeming
               contradictions
               ;
               as
               that
               (a)
               
                 the
                 sonne
                 shall
                 not
                 beare
                 the
                 iniquity
                 of
                 the
                 father
                 ,
              
               and
               (b)
               
                 that
                 God
                 doth
                 visit
                 the
                 iniquity
                 of
                 the
                 fathers
                 vpon
                 the
                 Children
                 to
                 the
                 third
                 ,
                 and
                 fourth
                 generation
                 .
              
               That
               (c)
               
                 the
                 gifts
                 of
                 God
                 are
                 without
                 repentance
                 ,
              
               and
               (d)
               
                 God
                 repented
                 that
                 he
                 made
                 Saul
              
               King.
               That
               (e)
               
                 In
                 the
                 Arke
                 was
                 nothing
                 els
                 but
                 two
                 Tables
                 of
                 stone
                 ,
              
               and
               (f)
               
                 In
                 the
                 arke
                 were
                 the
                 pitcher
                 of
                 manna
                 ,
                 the
                 rod
                 of
                 Aaron
                 ,
                 and
                 the
                 Tables
                 .
              
               That
               (g)
               
                 Do
                 not
                 answere
                 a
                 foole
                 according
                 to
                 his
                 folly
                 ,
              
               and
               (h)
               
                 answer
                 a
                 foole
                 according
                 to
                 his
                 folly
                 .
              
               That
               
                 (
                 i
                 )
                 God
                 made
                 not
                 death
                 ,
              
               and
               (k)
               
                 life
                 and
                 death
                 are
                 of
                 God.
              
               That
               (l)
               
                 The
                 disciples
                 should
                 take
                 nothing
                 in
                 the
                 way
                 ,
                 not
                 a
                 rodde
                 ,
              
               and
               (m)
               
                 should
                 take
                 nothing
                 in
                 the
                 way
                 but
                 a
                 rodde
                 .
              
               That
               (n)
               
                 If
                 I
                 giue
                 testimony
                 of
                 my selfe
                 my
                 testimony
                 is
                 not
                 true
                 ,
              
               and
               (o)
               
                 If
                 I
                 do
                 giue
                 testimony
                 of
                 my selfe
                 my
                 testimony
                 is
                 true
                 .
              
               That
               (p)
               
                 Mary
                 came
                 to
                 the
                 monument
                 when
                 it
                 was
                 yet
                 darke
                 ,
              
               and
               (q)
               
                 She
                 came
                 when
                 the
                 sunne
                 was
                 risen
                 .
              
               That
               (r)
               
                 A
                 man
                 is
                 iustified
                 by
                 faith
                 without
                 works
                 ,
              
               and
               (s)
               
                 A
                 man
                 is
                 iustified
                 by
                 works
                 ,
                 and
                 not
                 by
                 faith
                 .
              
               That
               
                 (
                 t
                 )
                 If
                 I
                 did
                 
                 please
                 men
                 I
                 should
                 not
                 be
                 the
                 seruant
                 of
                 Christ
                 ,
              
               (t)
               and
               (u)
               
                 I
                 please
                 al
                 men
                 in
                 all
                 things
                 .
              
               That
               (w)
               
                 S.
                 Pauls
                 companions
                 at
              
               his
               conuersion
               with
               many
               others
               
                 did
                 heare
                 a
                 voice
              
               ,
               and
               (x)
               
                 did
                 not
                 heare
                 a
                 voice
              
               .
               All
               which
               ,
               with
               many
               more
               ,
               many
               very
               learned
               ,
               both
               ancient
               ,
               as
               S.
               Augustine
               ,
               and
               moderne
               ,
               as
               diuers
               Interpreters
               haue
               with
               great
               paines
               ,
               in
               great
               volumes
               ,
               laboured
               to
               reconcile
               .
            
             
               This
               spirit
               cannot
               vnfould
               many
               bookes
               ,
               Chapters
               ,
               and
               places
               in
               scripture
               most
               difficult
               ,
               as
               the
               first
               Chapter
               of
               Genesis
               about
               the
               creation
               of
               the
               world
               ,
               the
               bookes
               of
               Kings
               ,
               
               Paralipomenon
               ,
               and
               the
               Acts
               of
               the
               Apostles
               ▪
               about
               Genealogies
               ,
               and
               reignes
               of
               Kinges
               .
               The
               
                 Prophesy
                 of
                 Daniel
              
               about
               the
               
                 seauenty
                 weekes
              
               .
               Of
               Ezechiel
               about
               the
               Temple
               .
               Of
               
                 S.
                 Iohn
              
               in
               the
               Apocalips
               ,
               about
               the
               Angels
               ,
               the
               seales
               ,
               the
               trumpets
               ,
               the
               phyals
               ,
               
               the
               dragon
               ,
               the
               whore
               ,
               and
               the
               rest
               ;
               in
               which
               ,
               saith
               S.
               Hierome
               ,
               are
               as
               many
               misteries
               as
               words
               .
               If
               one
               should
               aske
               this
               spirit
               in
               euery
               ordinary
               Protestant
               ,
               how
               it
               will
               explicate
               and
               reconcile
               Moyses
               ,
               who
               according
               to
               the
               Hebrew
               and
               vulgar
               edition
               ,
               omits
               Cainam
               betweene
               Arphaxad
               &
               Sala
               ,
               
               and
               with
               him
               130.
               yeares
               in
               the
               genealogy
               of
               Adam
               ,
               with
               S.
               Luke
               who
               folowing
               the
               greek
               of
               the
               Septuaginte
               doth
               adde
               Cainā
               .
               
               How
               it
               will
               accord
               the
               Hebrew
               text
               ,
               which
               accounts
               but
               292.
               yeares
               from
               Noe
               to
               Abraham
               ,
               with
               the
               Septuaginte
               who
               account
               942.
               yeares
               ,
               adding
               more
               then
               the
               hebrew
               ,
               100.
               yeares
               almost
               to
               euery
               generation
               or
               person
               .
               How
               it
               will
               accord
               the
               hebrew
               text
               which
               from
               Adam
               to
               Noe
               reckons
               vp
               but
               1656.
               yeares
               ,
               with
               the
               greeke
               of
               the
               Septuaginte
               which
               reckons
               vp
               2242.
               yeares
               ,
               somtimes
               adding
               ,
               somtimes
               detracting
               from
               the
               former
               .
               How
               it
               will
               make
               an
               agreement
               betwixt
               the
               history
               of
               Moyses
               in
               Genesis
               ,
               and
               the
               relation
               of
               
                 S.
                 Luke
              
               in
               the
               Acts.
               1.
               in
               Abrahās
               departure
               out
               of
               
                 Haram
                 ,
                 Moyses
              
               ,
               
               by
               computation
               ,
               affirming
               it
               to
               haue
               beene
               before
               the
               death
               of
               his
               Father
               Thare
               (
               for
               Abraham
               (a)
               was
               75.
               years
               old
               ,
               when
               he
               departed
               ,
               and
               was
               borne
               in
               the
               (b)
               70.
               yeare
               of
               his
               Father
               Thare
               ,
               who
               liued
               (c)
               205.
               and
               so
               Abraham
               departed
               out
               of
               the
               Land
               when
               Thare
               his
               Father
               was
               141.
               yeares
               old
               ,
               that
               is
               60
               yeares
               before
               he
               dyed
               )
               and
               yet
               S.
               Steuen
               sayth
               (d)
               he
               departed
               after
               Thare
               his
               fathers
               death
               .
               2.
               
               In
               the
               tyme
               of
               the
               
               Israelites
               mansion
               in
               
                 Aegypt
                 ,
                 Moyses
              
               by
               computation
               affirming
               it
               to
               haue
               beene
               but
               215.
               yeares
               (
               which
               S.
               Paul
               (e)
               confirms
               accounting
               from
               the
               promise
               to
               Abraham
               ,
               till
               the
               departure
               out
               of
               Aegypt
               ,
               but
               430.
               years
               ,
               that
               is
               ,
               215.
               before
               the
               entrāce
               ,
               and
               215.
               after
               the
               entrance
               ,
               till
               their
               departure
               ;
               and
               yet
               S.
               Luke
               (f)
               and
               S.
               Steuen
               affirme
               ,
               from
               the
               entrance
               till
               the
               departure
               to
               haue
               beene
               400.
               3.
               
               In
               the
               number
               of
               persons
               that
               entred
               into
               Aegypt
               with
               
                 Iacob
                 ,
                 Moyses
              
               saying
               that
               they
               were
               but
               (g)
               66.
               or
               (h)
               70.
               and
               
                 S.
                 Steuen
              
               and
               
                 S.
                 Luke
              
               saying
               that
               they
               were
               (i)
               75.
               4.
               
               About
               the
               buriall
               of
               Iacob
               ,
               &
               in
               this
               ,
               1.
               in
               the
               place
               ,
               Moyses
               saying
               it
               was
               in
               Hebron
               ouer
               against
               (k)
               Mambre
               ,
               and
               S.
               Luke
               and
               S.
               Steuen
               saying
               it
               was
               in
               (l)
               Sichē
               .
               2.
               
               In
               the
               seller
               of
               the
               field
               or
               sepulcher
               ,
               Moyses
               affirming
               Abraham
               to
               haue
               bought
               it
               of
               Ephrem
               the
               sonne
               of
               (m)
               Seor
               ;
               and
               S.
               Luke
               and
               S.
               Steuen
               of
               the
               sonnes
               of
               (n)
               Hemor
               :
               Which
               Hemor
               ,
               sayth
               (o)
               Moyses
               ,
               sold
               it
               to
               Iacob
               ,
               not
               Abraham
               ,
               and
               was
               according
               to
               Moyses
               the
               Father
               of
               Sichem
               ;
               not
               ,
               as
               S.
               Luke
               and
               S.
               Steuen
               say
               ,
               the
               sonne
               of
               (p)
               Sichem
               .
               3.
               
               In
               the
               buyer
               of
               the
               same
               sepulcher
               ,
               Moyses
               affirming
               that
               (q)
               
                 Iacob
                 ,
                 S.
                 Luke
              
               that
               Abraham
               bought
               it
               of
               them
               .
               4.
               
               In
               the
               price
               of
               the
               sayd
               sepulcher
               or
               field
               ,
               Moyses
               affirming
               Iacob
               to
               haue
               bought
               it
               for
               a
               100.
               
               (r)
               Lambes
               ,
               or
               to
               haue
               got
               it
               by
               the
               sword
               ,
               or
               bow
               from
               the
               (s)
               
                 Amorrhoites
                 ;
                 S.
                 Luke
              
               and
               S.
               Steuen
               affirming
               him
               to
               haue
               bought
               it
               for
               siluer
               .
            
             
               If
               one
               should
               aske
               ,
               how
               the
               bookes
               of
               the
               Kinges
               and
               Paralipomenon
               ,
               and
               the
               Acts
               ,
               can
               by
               this
               spirit
               be
               explicated
               ,
               and
               made
               agree
               .
               1.
               
               In
               the
               yeares
               of
               Saul
               ,
               who
               1.
               
               Reg.
               13.1
               .
               is
               sayd
               ,
               to
               haue
               
                 beene
                 a
                 child
                 of
                 two
                 yeares
                 old
                 when
                 he
                 began
                 to
                 raigne
                 ,
                 and
                 to
                 haue
                 raigned
                 two
                 yeares
              
               ;
               and
               yet
               1.
               
               Reg.
               9.2
               .
               he
               is
               sayd
               before
               his
               raigne
               
                 to
                 haue
                 been
                 higher
                 by
                 the
                 shoulders
                 vpward
                 then
                 any
                 in
                 Israell
              
               ;
               and
               Act.
               15.12
               .
               to
               haue
               reigned
               40.
               yeares
               .
               2.
               
               About
               the
               computation
               of
               tyme
               ,
               from
               the
               diuision
               of
               the
               land
               vnder
               Iosue
               to
               Samuel
               ,
               which
               according
               to
               S.
               Luke
               and
               
                 S.
                 Paul
              
               in
               his
               speach
               in
               the
               Synagogue
               at
               
                 Antioch
                 ,
                 Act.
              
               13.20
               .
               according
               to
               the
               Greeke
               and
               Protestant
               edition
               ,
               are
               450.
               yeares
               ;
               but
               according
               to
               the
               computation
               made
               by
               raigne
               of
               the
               Iudges
               ,
               are
               but
               345.
               
               For
               3.
               
               Reg.
               6.1
               .
               the
               Temple
               was
               built
               480.
               yeares
               after
               the
               departure
               out
               of
               Aegypt
               ,
               from
               
               which
               if
               there
               be
               deduced
               50.
               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
               (a)
               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
              
               (a)
               
                 peace
                 ,
                 &
                 making
                 mē
                 of
                 one
                 mind
                 ,
                 in
                 one
                 spirit
                 labouring
                 together
                 for
                 the
                 faith
                 of
                 the
              
               (b)
               ghospel
               ;
               but
               it
               is
               a
               
                 spirit
                 of
                 dissentiō
              
               (c)
               
                 which
                 comes
                 in
                 his
                 owne
                 name
              
               (d)
               ,
               
                 speaketh
                 lies
                 of
                 it selfe
              
               (e)
               ,
               
                 leadeth
                 disciples
                 after
                 it selfe
                 ,
                 and
                 seeketh
                 ,
                 as
                 a
                 thiefe
                 ,
                 to
                 kill
                 and
                 destroy
              
               (f)
               .
               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
              
               (g)
               :
               
                 and
                 to
                 heare
                 the
                 voice
                 of
                 vs
              
               (h)
               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
              
               (i)
               ;
               
                 do
                 heare
                 the
                 voice
                 of
                 strangers
              
               (k)
               ;
               
                 &
                 do
                 harken
                 to
                 a
                 Prophet
                 who
                 ariseth
                 and
                 saith
                 ,
                 let
                 vs
                 follow
                 strang
                 Gods
                 ,
                 whom
                 thou
                 knowest
              
               (l)
               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
               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
             it
             be
             contained
             among
             the
             chief
             articles
             of
             the
             Creed
             ,
             or
             plainly
             expressed
             in
             scripture
             .
             9.
             
             So
             sufficient
             ,
             that
             it
             be
             able
             to
             explicate
             &
             determine
             all
             articles
             and
             doubtes
             in
             religion
             .
             10.
             
             So
             complet
             ,
             that
             it
             containe
             virtually
             ,
             &
             be
             able
             to
             resolue
             plainly
             all
             questions
             ,
             and
             conclusions
             of
             Faith
             which
             may
             at
             any
             time
             vpon
             any
             occasion
             arise
             .
             All
             which
             are
             necessary
             for
             such
             a
             rule
             ,
             and
             foundation
             ,
             vpon
             which
             so
             important
             a
             matter
             ,
             as
             faith
             and
             religion
             ,
             is
             grounded
             .
             And
             this
             is
             the
             first
             thing
             to
             be
             obserued
             for
             the
             properties
             ,
             and
             conditions
             both
             of
             the
             Iudge
             ,
             and
             his
             rule
             of
             faith
             .
          
        
         
           
             The
             whole
             body
             of
             the
             Church
             cannot
             be
             this
             Iudge
             .
             SECT
             .
             II.
             
          
           
             SECONDLY
             ,
             We
             may
             note
             ,
             that
             this
             infallible
             authority
             ,
             to
             iudge
             of
             controuersies
             of
             faith
             ,
             is
             giuen
             ,
             neither
             to
             the
             whole
             body
             ,
             and
             congregation
             of
             the
             Church
             of
             God
             ,
             as
             the
             rigid
             Lutherans
             with
             Brentius
             do
             hould
             ▪
             nor
             to
             the
             secular
             Princes
             and
             Parlamentes
             ,
             as
             all
             the
             Lutherans
             at
             first
             ,
             and
             the
             State-Protestants
             of
             England
             do
             yet
             defend
             ;
             nor
             to
             the
             lay-people
             ,
             and
             priuate
             persons
             ,
             as
             Caluin
             ,
             and
             the
             Caluinists
             do
             maintaine
             ;
             nor
             yet
             is
             it
             residing
             in
             the
             wordes
             ,
             
             and
             text
             or
             scripture
             ,
             as
             the
             ordinary
             preachers
             pretend
             :
             but
             only
             is
             giuen
             to
             the
             Pastours
             ,
             and
             Prelates
             of
             the
             Church
             of
             Christ
             ,
             who
             are
             lawfully
             ,
             by
             authority
             from
             Apostolicall
             succession
             ,
             ordained
             ,
             and
             Catholickly
             continue
             ,
             without
             diuision
             of
             heresy
             or
             schisme
             ,
             in
             the
             same
             ;
             and
             among
             them
             ,
             principally
             to
             the
             chiefe
             head
             ,
             and
             Pastour
             ,
             the
             successor
             of
             Peter
             ,
             and
             Bishop
             of
             Rome
             .
             All
             which
             ,
             concerning
             euery
             one
             ,
             shall
             be
             briefly
             proued
             .
          
           
             First
             therefore
             ,
             although
             the
             whole
             body
             of
             the
             Church
             collected
             ,
             
             haue
             the
             infallible
             assistance
             of
             the
             holy
             Ghost
             that
             it
             cannot
             erre
             ,
             or
             be
             deceaued
             in
             faith
             ;
             yet
             hath
             it
             not
             the
             same
             assistance
             ,
             that
             it
             may
             ,
             &
             ought
             to
             be
             iudge
             &
             determiner
             of
             faith
             .
             For
             as
             in
             a
             naturall
             body
             the
             soule
             doth
             informe
             and
             giue
             life
             to
             the
             whole
             body
             ,
             and
             euery
             member
             of
             it
             ;
             but
             doth
             not
             discourse
             ,
             and
             giue
             vse
             of
             reason
             to
             the
             whole
             ,
             or
             euery
             part
             ,
             but
             only
             to
             the
             head
             :
             so
             the
             spirit
             of
             God
             assistes
             the
             whole
             Church
             with
             the
             priuiledge
             of
             freedome
             from
             errour
             in
             faith
             ,
             but
             doth
             not
             likewise
             giue
             to
             it
             the
             priuiledg●
             of
             authority
             to
             teach
             ,
             and
             iudge
             of
             faith
             ,
             and
             direct
             others
             in
             the
             same
             ;
             for
             which
             cause
             God
             hath
             giuen
             a
             
               measure
               of
               donation
            
             ,
             
             
               diuisions
               of
               graces
               ,
               and
               ministrations
               ,
            
             and
             
               made
               some
            
             ,
             not
             al
             ,
             
               Apostles
               ,
               Doctours
               ,
               &
               Prophets
               ,
            
             that
             some
             may
             rule
             ,
             &
             others
             be
             ruled
             ;
             some
             teach
             ,
             and
             others
             be
             taught
             ;
             some
             be
             superiours
             to
             iudge
             ,
             and
             direct
             ,
             others
             be
             inferiours
             to
             be
             iudged
             and
             directed
             ;
             and
             so
             an
             order
             ,
             and
             subordination
             ,
             a
             peace
             ,
             and
             vnity
             ,
             may
             be
             obserued
             and
             kept
             in
             the
             whole
             body
             among
             the
             members
             of
             Christs
             Church
             .
             Whereof
             see
             more
             in
             the
             next
             fourth
             Section
             .
          
        
         
           
             Secular
             Princes
             cannot
             be
             this
             Iudge
             .
             SECT
             .
             III.
             
          
           
             
             THIRDLY
             ,
             That
             this
             infallible
             authority
             is
             not
             in
             secular
             Princes
             ,
             or
             their
             Assemblies
             ,
             and
             Parlaments
             ,
             either
             as
             particuler
             members
             of
             the
             Church
             ,
             against
             Melancthon
             ,
             or
             as
             Princes
             ,
             and
             Superiours
             among
             the
             rest
             ,
             against
             Brentius
             ,
             so
             ,
             that
             they
             can
             ,
             and
             may
             lawfully
             ,
             and
             infallibly
             
             iudge
             of
             Controuersies
             ,
             make
             ecclesiasticall
             lawes
             ,
             giue
             authority
             to
             preach
             ,
             and
             prescribe
             a
             forme
             of
             doctrine
             ,
             a
             manner
             of
             seruice
             ,
             and
             an
             order
             of
             Sacraments
             and
             sacrifice
             ;
             though
             it
             be
             largely
             by
             many
             proued
             ,
             against
             the
             supremacy
             of
             Princes
             in
             causes
             Ecclesiasticall
             ,
             and
             requires
             a
             treatise
             more
             large
             ,
             yet
             in
             briefe
             it
             shall
             by
             these
             reasons
             be
             proued
             .
          
           
             First
             ,
             
             because
             Kinges
             and
             Princes
             are
             in
             the
             Church
             of
             God
             ,
             and
             spirituall
             affaires
             ,
             as
             sheep
             ,
             to
             be
             ruled
             and
             ordered
             ;
             not
             as
             sheepheardes
             ,
             to
             rule
             and
             gouerne
             :
             they
             are
             (a)
             
               Lambes
               to
               be
               fed
               by
               Peter
            
             ;
             (b)
             
               Sheep
               of
               the
               fold
               of
               Christ
            
             ;
             Members
             of
             the
             Church
             of
             God
             ,
             and
             seruants
             of
             the
             family
             of
             Christ
             .
             Thus
             did
             the
             ancient
             and
             holy
             Fathers
             freely
             tell
             ,
             and
             admonish
             them
             ,
             and
             the
             Christian
             and
             good
             Emperours
             themselues
             acknowledged
             it
             .
             
               S.
               Gregory
               Nazianzen
            
             (a)
             told
             Valentinian
             ,
             That
             
               the
               law
               of
               Christ
               did
               subiect
               them
               (
               Emperours
               )
               to
               his
               power
               ,
               and
               Tribunall
               ,
               and
               that
               they
               were
               holy
               sheep
               of
               his
               holy
               fold
               .
            
             S.
             Ambrose
             (b)
             told
             Theodosius
             the
             Great
             ,
             that
             
               he
               was
               a
               sonne
               of
               the
               Church
               ,
               and
               that
               a
               good
               Emperour
               is
               within
               ,
               not
               aboue
               the
               Church
               .
            
             Theodoret
             (c)
             sayes
             of
             Constantine
             the
             Great
             ,
             that
             
               as
               a
               louing
               sonne
               ,
               he
               did
               propose
               busines
               to
               the
               Bishops
               and
               Priests
               ,
               as
               Fathers
               .
            
             Constantine
             himselfe
             cōfesses
             ,
             
               that
               God
               gaue
               Priests
               power
               to
               iudge
               of
               Emperours
               ,
            
             witnesse
             (d)
             Ruffinus
             :
             
               that
               they
               were
               bishops
               within
               the
               Church
               ,
               he
               without
               it
               ,
            
             witnes
             (e)
             Eusebius
             .
             Valentinian
             the
             elder
             confesses
             ,
             
               that
               he
               ,
               as
               a
               laye
               man
               ,
               might
               not
               interpose
               himselfe
               in
               Church
               affaires
               ,
               but
               the
               Bishops
               and
               Priestes
               had
               care
               of
               such
               affaires
               ,
            
             witnes
             (f)
             Sozom.
             
               And
               that
               himselfe
               was
               to
               submit
               himselfe
               to
               them
               ,
            
             witnes
             (g)
             Paulus
             Diaconus
             .
             And
             Theodosius
             the
             Great
             obeyed
             S.
             Ambrose
             (h)
             his
             excommunication
             ,
             departed
             out
             of
             the
             Chancell
             
               at
               his
               command
            
             ,
             and
             cōfessed
             ,
             that
             
               thereby
               he
               had
               learned
               to
               know
               what
               difference
               there
               
               was
               betweene
               an
               Emperour
               ,
               and
               a
               Bishop
               ,
            
             witnes
             (i)
             Theodoret
             ,
             and
             (k)
             Nicephorus
             .
          
           
             Secondly
             ,
             because
             the
             offices
             of
             the
             Bishops
             and
             Emperours
             are
             diuers
             ,
             and
             distinct
             ,
             the
             one
             of
             bodyes
             and
             goods
             ,
             the
             other
             of
             soules
             ,
             and
             fayth
             ;
             the
             one
             of
             life
             ,
             and
             death
             for
             offences
             against
             the
             King
             ,
             and
             common-wealth
             ;
             the
             other
             of
             sinnes
             ,
             and
             sacraments
             belonging
             to
             Gods
             lawes
             ,
             &
             mans
             conscience
             ;
             the
             one
             is
             temporall
             of
             the
             kingdome
             and
             common-wealth
             ,
             the
             other
             is
             spirituall
             of
             the
             Church
             ,
             &
             flocke
             of
             Christ
             ;
             which
             the
             hereticall
             Emperours
             forgetting
             ,
             were
             stoutly
             and
             zealously
             admonished
             ,
             and
             reprehended
             by
             the
             holy
             Bishops
             vnder
             them
             ,
             for
             the
             same
             .
             As
             for
             example
             Cōstantius
             the
             Arian
             ,
             1.
             by
             Hosius
             (a)
             of
             Corduba
             ,
             willing
             him
             not
             to
             medle
             with
             
               Ecclesiasticall
               affaires
               ,
               nor
               to
               commaund
               them
               ,
               but
               to
               learne
               of
               them
               ;
               because
               to
               him
               God
               had
               committed
               the
               Empire
               ,
               but
               to
               them
               the
               Church
               .
            
             2.
             
             By
             (b)
             Leontius
             of
             Tripolis
             ,
             because
             
               being
               ruler
               of
               military
               and
               politicke
               affaires
               ,
               he
               should
               not
               rule
               in
               thinges
               that
               belong
               only
               to
               Bishops
               .
            
             3.
             
             By
             (c)
             S.
             Hilary
             of
             Arles
             ,
             wishing
             him
             to
             writ
             to
             
               Iudges
               of
               Prouincies
               ,
               that
               they
               should
               not
               presume
               ,
               or
               vsurpe
               to
               intermedle
               with
               the
               causes
               of
               Clergy
               men
               .
            
             4.
             
             By
             (d)
             S.
             Athanasius
             of
             Alexandria
             ,
             
               that
               he
               ,
               and
               such
               who
               will
               be
               Presidents
               in
               ecclesiasticall
               iudgments
               ,
               who
               will
               make
               the
               Tribunals
               of
               the
               Court
               the
               seales
               of
               deciding
               ecclesiasticall
               causes
               ,
               &
               themselues
               Princes
               and
               Authours
               of
               Church
               affaires
               ,
               are
               the
               abomination
               of
               desolation
               ,
               yea
               euen
               Antichrist
               himselfe
               .
            
             Valentinian
             the
             yonger
             seduced
             by
             his
             wife
             ,
             was
             told
             by
             (e)
             S.
             Ambrose
             of
             Milane
             ,
             
               That
               he
               had
               no
               Imperiall
               right
               in
               thinges
               that
               are
               diuine
               ;
               for
               
               the
               Court
               doth
               belong
               to
               the
               Emperour
               ,
               but
               the
               Church
               to
               the
               Priest
               .
            
             
             And
             being
             called
             by
             the
             Emperour
             to
             reason
             with
             Auxentius
             the
             Arian
             ,
             he
             answered
             :
             
               That
               if
               a
               conference
               was
               to
               be
               made
               of
               fayth
               ,
               it
               was
               to
               be
               made
               by
               the
               Priestes
               ,
               as
               it
               was
               vnder
            
             Constantine
             ,
             
               who
               prescribed
               no
               lawes
               ,
               but
               gaue
               free
               iudgement
               to
               Priests
               .
               That
               it
               was
               neuer
               heard
               ,
               that
               in
               a
               cause
               of
               fayth
               Lay
               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
             (a)
             
               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
            
             (b)
             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
             (c)
             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
            
             (d)
             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
             (ç)
             
               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
             (a)
             
               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
             (b)
             
               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
            
             (c)
             
               will
               giue
               you
               mouth
               ,
               and
               wisedome
               ,
               which
               all
               your
               aduersaryes
               shall
               not
               be
               able
               to
               resist
               .
               It
            
             (d)
             
               is
               not
               you
               that
               speak
               but
               the
               spirit
               of
               my
               Father
               which
               speaketh
               in
               you
               .
               He
            
             (e)
             
               that
               heareth
               you
               ,
               heareth
               me
               .
               He
            
             (f)
             
               that
               knoweth
               God
               ,
               heareth
               vs.
               He
            
             (g)
             
               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
             (h)
             
               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
             ,
             and
             the
             Parlament
             ordaines
             :
             all
             which
             are
             against
             vnity
             and
             certainty
             of
             al
             faith
             and
             religiō
             .
             Lastly
             ,
             it
             would
             follow
             that
             for
             300.
             years
             after
             Christ
             ,
             whē
             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
             mā
             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
               ,
            
             (a)
             
               and
               without
               parables
               he
               did
               not
               speake
               to
               them
            
             :
             but
             to
             the
             Apostles
             and
             Pastours
             (b)
             
               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
             (a)
             
               manifested
               not
               himselfe
               to
               all
               the
               people
               ,
            
             but
             to
             the
             Apostles
             as
             Pastours
             ,
             and
             
               witnesses
               preordained
               of
               God
            
             ;
             he
             appeared
             after
             his
             resurrectiō
             (b)
             
               did
               eate
               ,
               and
               drinke
               with
               them
               ,
            
             and
             commaunded
             them
             only
             ,
             not
             the
             vulgar
             sort
             ,
             (c)
             
               to
               preach
               to
               the
               people
            
             .
             To
             the
             people
             it
             is
             said
             ,
             Obey
             (d)
             
               your
               Prelats
               &
               be
               subiect
               to
               them
            
             :
             but
             to
             the
             Pastours
             ,
             take
             (e)
             
               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
             (f)
             
               the
               cockle
               to
               grow
            
             :
             but
             to
             the
             Pastours
             ,
             (g)
             
               take
               away
               the
               euil
               one
               ,
               from
               among
               your selues
               .
            
             To
             the
             people
             it
             is
             said
             ,
             do
             (h)
             
               that
               which
               they
            
             (
             the
             Pastours
             )
             say
             :
             but
             to
             the
             Pastours
             ,
             He
             (i)
             
               who
               heareth
               you
               ,
               heareth
               me
            
             ;
             and
             he
             (k)
             
               that
               knoweth
               God
               heareth
               vs.
            
             By
             hea●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
             ,
             (l)
             .
             
               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
             ,
             o●
             the
             hoatest
             contentiōs
             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
             groūded
             vpō
             only
             scripture
             ,
             nor
             for
             the
             doctrine
             of
             thē
             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
             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
             (a)
             
               God
               created
               all
               things
            
             ;
             That
             
               God
               ceased
               frō
               labour
            
             (b)
             
               the
               seuenth
               day
            
             ;
             That
             (c)
             
               Man
               was
               created
               according
               to
               the
               Image
               
               of
               God.
            
             And
             the
             new
             said
             the
             contrary
             ,
             that
             (d)
             
               the
               Word
               created
               all
               things
            
             ;
             That
             (e)
             
               God
               worketh
               vntill
               now
            
             ;
             And
             that
             you
             (f)
             
               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
            
             (g)
             
               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
            
             (h)
             
               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
            
             (a)
             
               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
             the
             Church
             .
             As
             therfore
             there
             are
             customes
             ,
             lawes
             ,
             &
             Iudges
             to
             decide
             causes
             ciuill
             :
             so
             there
             is
             Tradition
             ,
             Scripture
             ,
             and
             a
             Iudge
             to
             decide
             causes
             spirituall
             :
             and
             as
             customes
             and
             lawes
             are
             a
             rule
             ,
             not
             a
             Iudge
             ,
             to
             decide
             the
             one
             ;
             so
             also
             are
             tradition
             ,
             &
             Scripture
             ,
             a
             rule
             ,
             not
             a
             Iudge
             to
             decide
             the
             other
             .
             As
             well
             therefore
             is
             requisite
             ,
             besides
             Scripture
             ,
             some
             other
             liuing
             and
             speaking
             Iudge
             in
             matters
             of
             fayth
             &
             religion
             ,
             to
             iudge
             and
             end
             the
             Controuersies
             among
             Christiās
             ,
             as
             is
             necessary
             ,
             besids
             Law
             ,
             some
             other
             personal
             iudge
             in
             affaires
             of
             the
             Common-wealth
             ,
             to
             debate
             and
             decide
             contentions
             among
             Neighbours
             .
             The
             necessity
             of
             both
             which
             chiefly
             appeares
             ,
             when
             either
             the
             parties
             are
             contentious
             and
             not
             willing
             to
             yield
             ,
             or
             that
             the
             law
             is
             obscure
             ,
             and
             wantes
             explication
             ,
             or
             seemes
             contradictory
             ,
             and
             requires
             reconciliation
             ,
             or
             is
             penned
             in
             tearms
             generall
             ,
             and
             stands
             need
             of
             some
             restriction
             in
             causes
             particuler
             .
             All
             which
             sith
             they
             fall
             out
             as
             well
             in
             Scripture
             ,
             as
             in
             common
             ,
             or
             ciuill
             lawes
             ,
             some
             iudge
             or
             iudges
             are
             as
             well
             necessary
             to
             expound
             Scripture
             ,
             as
             they
             are
             to
             interprete
             Lawes
             ,
             and
             thereby
             to
             end
             Controuersies
             .
             And
             thus
             is
             sufficiently
             proued
             ,
             that
             neither
             Scripture
             ,
             and
             the
             word
             of
             God
             ,
             nor
             Princes
             ,
             and
             Kinges
             ,
             Gouernours
             of
             the
             Common-wealth
             ,
             nor
             the
             Lay
             &
             common
             people
             among
             the
             Faythfull
             ,
             nor
             yet
             the
             whole
             body
             and
             congregation
             of
             the
             Church
             of
             God
             ,
             can
             be
             a
             fit
             iudge
             to
             pronounce
             sentence
             ,
             and
             determine
             matters
             of
             fayth
             and
             religion
             .
          
        
         
           
             Bishops
             and
             Prelats
             of
             the
             true
             Church
             ,
             are
             this
             Iudge
             .
             
               SECT
               .
               VI.
            
             
          
           
             IT
             remaines
             to
             proue
             ,
             that
             this
             iudiciary
             power
             ,
             
             and
             authority
             to
             heare
             ,
             and
             examine
             ,
             to
             decide
             ,
             and
             determine
             as
             a
             Iudge
             authentical
             and
             infallible
             ,
             in
             matters
             of
             fayth
             ,
             belongs
             only
             to
             Pastours
             ,
             and
             Prelates
             of
             the
             Church
             ,
             and
             that
             they
             hauing
             receaued
             lawfull
             ordination
             by
             power
             successiuely
             
             descending
             from
             the
             Apostles
             (
             by
             which
             they
             enter
             as
             sheepheardes
             ,
             not
             theeues
             )
             and
             still
             remayning
             in
             vnity
             ,
             without
             heresy
             or
             schisme
             (
             by
             which
             they
             continue
             true
             Pastours
             ,
             not
             Wolues
             )
             that
             they
             ,
             I
             say
             ,
             thus
             ordained
             and
             vnited
             ,
             are
             the
             only
             and
             true
             Iudges
             of
             fayth
             &
             Religion
             .
             This
             position
             as
             much
             importing
             for
             the
             certainty
             of
             fayth
             in
             all
             persons
             ,
             and
             mainly
             confuting
             the
             authority
             of
             the
             priuate
             spirit
             in
             euery
             priuate
             person
             ,
             is
             fully
             to
             be
             proued
             .
             1.
             
             By
             the
             authority
             of
             the
             old
             Testament
             ,
             &
             the
             practise
             of
             the
             Priests
             in
             it
             .
             2.
             
             By
             authority
             of
             the
             new
             Testament
             ,
             and
             the
             practise
             of
             Christ
             ,
             and
             his
             Apostles
             in
             it
             .
             3.
             
             By
             authority
             of
             the
             Church
             euer
             after
             Christ
             ,
             and
             the
             practise
             of
             all
             Bishops
             ,
             &
             Prelates
             in
             it
             .
          
           
             First
             ,
             therefore
             out
             of
             the
             old
             Testament
             ,
             we
             haue
             an
             expresse
             law
             made
             by
             God
             himselfe
             for
             this
             iudiciary
             authority
             of
             Priests
             ,
             
             in
             these
             wordes
             :
             
               If
               thou
               perceaue
               that
               the
               iudgment
               with
               thee
               be
               hard
               and
               doubtfull
               betweene
               blood
               and
               blood
               ,
               cause
               and
               cause
               ,
               leprosy
               and
               not
               leprosy
               ,
               and
               thou
               see
               that
               the
               wordes
               of
               the
               Iudges
               ,
               within
               thy
               gates
               ,
               do
               vary
               ;
               aryse
               ,
               and
               go
               vp
               to
               the
               place
               ,
               which
               our
               Lord
               thy
               God
               shall
               choose
               ,
               &
               thou
               shalt
               come
               to
               the
               Priests
               of
               the
               Leuiticall
               stocke
               ,
               and
               to
               the
               Iudge
               that
               shall
               be
               at
               that
               tyme
               ,
               and
               thou
               shalt
               aske
               of
               them
               ▪
               who
               shall
               shew
               thee
               the
               truth
               of
               the
               iudgment
               :
               and
               thou
               shalt
               doe
               whatsoeuer
               they
               that
               are
               Presidents
               of
               the
               place
               ,
               which
               our
               Lord
               shall
               choose
               ,
               shall
               say
               and
               teach
               thee
               ,
               according
               to
               his
               law
               ;
               and
               thou
               shalt
               follow
               their
               sentence
               ,
               neither
               shalt
               thou
               decline
               to
               the
               right
               hand
               ,
               nor
               to
               the
               left
               hand
               ,
               but
               he
               that
               shal
               be
               proud
               ,
               refusing
               to
               obey
               the
               Commandment
               of
               the
               Priest
               ,
               which
               at
               that
               tyme
               ministreth
               to
               our
               Lord
               thy
               God
               ▪
               and
               the
               decree
               of
               the
               Iudge
               ,
               that
               man
               shall
               dye
               .
            
             In
             which
             wordes
             ,
             1.
             
             The
             Priests
             haue
             authority
             ,
             and
             commission
             to
             iudge
             of
             all
             causes
             .
             2.
             
             The
             people
             are
             willed
             to
             go
             to
             them
             ,
             for
             iudgment
             in
             doubtfull
             causes
             .
             3.
             
             Vnder
             paine
             of
             death
             they
             are
             commaūded
             to
             stand
             too
             ,
             &
             obey
             their
             iudgment
             ,
             without
             appeale
             to
             any
             higher
             Court
             of
             Prince
             or
             other
             .
             
             In
             which
             we
             may
             note
             ,
             1.
             
             The
             institution
             ,
             and
             beginning
             of
             this
             authority
             of
             the
             Priests
             in
             the
             old
             Law.
             2.
             
             The
             progresse
             ,
             and
             continuance
             of
             it
             .
             3.
             
             The
             end
             and
             cessation
             of
             it
             .
             1.
             
             The
             institution
             of
             it
             (a)
             
               was
               for
               all
               cases
               of
               the
               Law
               ,
               of
               Commandment
               ,
               of
               Ceremonies
               ,
               of
               iustifications
               ,
            
             that
             
             is
             ,
             of
             the
             law
             morall
             ,
             of
             the
             ten
             Commandments
             ,
             ceremoniall
             of
             seruing
             God
             ;
             and
             iudicial
             ,
             of
             gouerning
             the
             people
             ,
             though
             in
             this
             place
             be
             mentioned
             only
             two
             causes
             ,
             that
             is
             ,
             of
             blood
             ,
             and
             leprosy
             .
             These
             causes
             were
             determined
             in
             two
             Courts
             ,
             or
             Councells
             ,
             the
             one
             greater
             at
             Hierusalem
             called
             Synedrion
             ,
             consisting
             of
             the
             high
             Priest
             as
             chiefe
             ,
             and
             70.
             with
             him
             as
             assistantes
             ,
             in
             which
             ,
             greater
             causes
             were
             iudged
             ,
             and
             appeales
             from
             the
             lower
             Councell
             were
             admitted
             ,
             and
             this
             was
             by
             God
             himselfe
             (b)
             instituted
             .
             The
             other
             lesser
             in
             euery
             Citty
             ,
             consisting
             of
             23.
             persons
             ,
             who
             had
             the
             hearing
             ,
             and
             determining
             of
             smaller
             causes
             ,
             and
             was
             by
             Moyses
             ,
             (c)
             at
             the
             aduice
             of
             Iethro
             his
             Father
             in
             law
             ,
             instituted
             .
             By
             these
             two
             Councells
             were
             all
             causes
             iudged
             ,
             of
             these
             the
             Priests
             were
             Presidents
             and
             Iudges
             ,
             and
             of
             the
             greater
             the
             high
             Priest
             ,
             for
             the
             tyme
             ,
             was
             supreme
             Iudge
             ,
             whose
             sentēce
             in
             all
             causes
             ,
             
             and
             vnder
             paine
             of
             death
             all
             were
             obliged
             to
             obey
             .
             2.
             
             The
             continuance
             of
             this
             law
             and
             tribunall-seat
             doth
             appeare
             .
             1.
             
             By
             the
             facts
             of
             some
             of
             the
             Kinges
             ,
             chiefly
             of
             (d)
             Iosaphat
             King
             of
             Iuda
             ,
             which
             repaired
             this
             Councel
             being
             decayed
             ,
             and
             made
             Amarias
             the
             high
             Priest
             ,
             President
             
               for
               those
               things
               which
               belonged
               to
               God
               ,
            
             and
             
               Zabadias
               ,
               for
               the
               office
               of
               the
               Kinges
               .
            
             2.
             
             By
             the
             wordes
             of
             the
             Prophets
             ,
             especially
             of
             Malachy
             ,
             who
             sends
             the
             people
             to
             the
             Priests
             ,
             (e)
             
               to
               require
               the
               law
               from
               his
               mouth
               ,
               because
               he
               is
               the
               Angell
               of
               the
               Lord
               of
               Hoasts
               .
            
             Of
             Aggaeus
             ,
             who
             bids
             them
             (f)
             
               aske
               the
               Priests
               ●e
               Law.
            
             And
             of
             the
             Wiseman
             ,
             who
             (g)
             
               wils
               his
               sonne
               to
               seeke
               no
               further
               ,
               because
               the
               words
               of
               wisemen
               are
               as
               prickes
               ,
               and
               as
               nailes
               deeply
               stricken
               in
               ,
               which
               by
               the
               councel
               of
               Maisters
               ,
               are
               giuē
               of
               one
               Pastour
               .
            
             Therfore
             this
             sentence
             is
             the
             last
             iudgmēt
             ,
             which
             admits
             no
             appeale
             .
             3.
             
             The
             end
             &
             cessation
             of
             this
             law
             ,
             
             and
             Tribunall
             of
             Moyses
             ,
             doth
             appeare
             by
             the
             beginning
             of
             a
             new
             Tribunal
             of
             Christ
             .
             For
             ,
             as
             with
             the
             death
             of
             Christ
             ,
             the
             obligation
             of
             the
             law
             ,
             the
             sacrifices
             of
             the
             Law
             ,
             and
             the
             prophesies
             vnder
             the
             law
             ceased
             ,
             and
             the
             verity
             of
             them
             being
             in
             his
             passion
             fullfilled
             :
             so
             also
             the
             iudiciary
             power
             both
             of
             the
             Priest
             ,
             and
             of
             the
             Law
             diminished
             ,
             as
             the
             greater
             power
             of
             the
             new
             law-maker
             Christ
             ,
             increased
             .
             And
             the
             assistance
             of
             the
             holy
             Ghost
             ,
             by
             degrees
             failed
             them
             ,
             and
             their
             Councell
             ,
             as
             by
             
             degrees
             the
             power
             of
             Christ
             was
             more
             plainely
             manifested
             ,
             &
             the
             grace
             of
             the
             holy
             Ghost
             more
             abundantly
             bestowed
             :
             of
             which
             out
             of
             Scripture
             we
             haue
             this
             proofe
             ,
             
             and
             experiment
             ;
             whereas
             the
             high
             Priest
             ,
             with
             the
             Priests
             ,
             Scribes
             ,
             and
             Pha●isies
             gathered
             three
             Councells
             in
             the
             life
             of
             Christ
             ,
             all
             about
             the
             person
             of
             Christ
             ,
             1.
             
             In
             his
             infancy
             ,
             at
             the
             cōming
             of
             the
             Wise-men
             ,
             to
             consult
             where
             he
             was
             borne
             ,
             whē
             Herod
             would
             haue
             killed
             him
             ,
             2.
             
             Before
             his
             passion
             ,
             after
             the
             raysing
             of
             Lazarus
             ,
             
             to
             aduise
             about
             his
             apprehension
             ,
             when
             Caiphas
             vpon
             malice
             aduised
             his
             death
             ,
             and
             as
             Priest
             prophesyed
             of
             the
             Iewes
             saluation
             by
             his
             (a)
             death
             ,
             3.
             
             At
             his
             passion
             ,
             when
             by
             false
             witnes
             they
             condemned
             him
             as
             guilty
             of
             death
             ,
             and
             thereupon
             procured
             his
             (b)
             death
             :
             In
             the
             first
             ,
             the
             holy
             Ghost
             fully
             assisted
             them
             ,
             and
             their
             Councell
             ,
             that
             their
             determination
             was
             both
             true
             and
             iust
             :
             In
             the
             second
             ,
             the
             holy
             Ghost
             assisted
             in
             part
             the
             high
             Priest
             ,
             in
             that
             his
             verdict
             of
             the
             
               Iewes
               saluation
               by
               one
            
             ,
             which
             verdict
             proceeded
             from
             the
             guift
             of
             prophesy
             annexed
             to
             his
             Priestly
             function
             ;
             and
             in
             part
             forsooke
             him
             ,
             in
             that
             is
             was
             iniust
             ,
             for
             that
             he
             did
             vpon
             malice
             condemne
             him
             :
             In
             the
             third
             ,
             the
             holy
             Ghost
             quite
             forsooke
             them
             ,
             both
             in
             verity
             of
             the
             sentence
             ,
             as
             falsely
             accusing
             Christ
             of
             blasphemies
             ;
             and
             in
             the
             iustice
             of
             the
             same
             ,
             as
             wrongfully
             condemning
             him
             to
             be
             worthy
             of
             death
             .
             By
             which
             is
             declared
             how
             farre
             the
             Priests
             iudiciary
             power
             before
             Christ
             did
             extend
             it selfe
             ,
             how
             long
             it
             did
             endure
             ,
             in
             what
             manner
             by
             degrees
             it
             did
             cease
             and
             end
             ;
             &
             out
             of
             all
             is
             conuinced
             ,
             that
             neither
             Prince
             ,
             people
             ,
             or
             priuate
             person
             ,
             but
             the
             Priest
             in
             that
             tyme
             had
             power
             to
             decide
             ,
             and
             iudge
             all
             Controuersies
             of
             the
             law
             ,
             &
             of
             fayth
             .
          
           
             Secondly
             ,
             this
             authority
             of
             Priests
             and
             Prelates
             is
             proued
             out
             of
             the
             new
             Testament
             ,
             
             and
             that
             two
             wayes
             .
             1.
             
             By
             the
             commission
             ,
             &
             authority
             which
             our
             Sauiour
             gaue
             to
             the
             Apostles
             ,
             and
             by
             their
             practise
             of
             it
             .
             2.
             
             By
             the
             same
             Commission
             giuen
             to
             the
             same
             Apostles
             ,
             not
             only
             for
             themselues
             and
             their
             owne
             tyme
             ,
             but
             also
             for
             their
             successours
             ,
             and
             all
             tymes
             ,
             &
             ages
             .
             That
             our
             Sauiour
             gaue
             this
             iudiciary
             power
             to
             his
             Apostles
             ,
             and
             to
             them
             only
             ,
             is
             proued
             ,
             1.
             
             By
             the
             authority
             ,
             and
             commission
             he
             gaue
             to
             S.
             Peter
             ,
             as
             the
             head
             .
             2.
             
             
             By
             the
             same
             which
             he
             gaue
             to
             the
             rest
             ,
             as
             the
             principall
             mēbers
             and
             directours
             of
             the
             Church
             vnder
             this
             head
             .
             
             To
             S.
             Peter
             as
             head
             ,
             he
             first
             promised
             it
             ,
             thē
             he
             prayed
             to
             confirme
             him
             in
             it
             .
             1.
             
             He
             promised
             it
             ,
             in
             that
             he
             promised
             to
             make
             him
             the
             foundation
             of
             the
             Church
             ,
             by
             giuing
             him
             the
             title
             of
             a
             Rocke
             ,
             saying
             :
             
               Vpon
               this
               Rocke
               I
               will
               build
               my
               Church
            
             ;
             for
             what
             a
             maister
             is
             in
             a
             house
             ,
             what
             a
             gouernour
             is
             in
             a
             Citty
             ,
             what
             a
             King
             is
             in
             a
             kingdome
             ,
             and
             what
             a
             head
             is
             in
             a
             body
             ,
             the
             same
             is
             a
             foundatiō
             in
             a
             building
             ,
             &
             Peter
             in
             the
             Church
             ;
             therefore
             to
             Peter
             was
             heere
             promised
             ,
             to
             be
             the
             head
             ,
             the
             foundation
             ,
             and
             the
             Gouernour
             of
             his
             Church
             .
             2.
             
             In
             that
             he
             promised
             to
             make
             him
             the
             Gouernour
             of
             the
             Church
             in
             a
             representatiue
             manner
             ,
             giuing
             him
             keyes
             of
             it
             :
             
             
               To
               thee
               I
               will
               giue
               the
               keyes
               of
               the
               Kingdome
               of
               heauen
               .
            
             For
             as
             the
             deliuering
             vp
             the
             keyes
             of
             the
             Citty
             to
             any
             ,
             is
             a
             signe
             of
             giuing
             vp
             the
             charge
             and
             gouernement
             of
             it
             to
             him
             :
             so
             the
             promise
             of
             giuing
             to
             Peter
             the
             keyes
             of
             the
             kingdome
             of
             heauen
             ,
             was
             a
             promise
             of
             giuing
             power
             &
             authority
             to
             gouerne
             ,
             as
             a
             Iudge
             ,
             the
             Kingdome
             of
             heauen
             ,
             that
             is
             ,
             his
             Church
             .
             3.
             
             In
             that
             he
             gaue
             him
             power
             
               to
               bind
               and
               loose
            
             ,
             that
             is
             ,
             to
             retaine
             ,
             or
             remit
             ,
             by
             way
             of
             absoluing
             ,
             or
             not
             absoluing
             ;
             to
             commaund
             and
             punish
             ,
             by
             way
             of
             dispensation
             ,
             censure
             ,
             sentence
             ,
             or
             iudgement
             ,
             not
             only
             persons
             whomesoeuer
             ,
             but
             also
             causes
             whatsoeuer
             ,
             whether
             of
             crimes
             ,
             and
             offences
             against
             lawes
             ,
             or
             in
             doctrine
             and
             opinion
             against
             fayth
             .
             And
             so
             the
             promise
             was
             made
             ,
             1.
             
             To
             the
             person
             of
             S.
             Peter
             .
             2.
             
             Of
             authority
             to
             be
             Iudge
             and
             Gouernour
             .
             3.
             
             In
             all
             causes
             of
             doctrine
             ,
             or
             offēces
             whatsoeuer
             .
             4.
             
             Christ
             prayed
             to
             his
             Father
             for
             confirmation
             of
             this
             authority
             vpon
             S.
             
               Peter
               :
               I
               prayed
               for
               thee
               ,
            
             
             
               that
               thy
               fayth
               faile
               not
               ,
               and
               thou
               once
               conuerted
               ,
               confirme
               thy
               Brethren
               ,
            
             that
             is
             ,
             that
             he
             might
             be
             firme
             in
             his
             fayth
             ,
             and
             thereby
             with
             his
             power
             confirme
             ,
             and
             settle
             others
             in
             the
             same
             .
             
             Out
             of
             which
             
               Lucius
               ,
               Felix
               ,
               Marcus
               ,
               Leo
               ,
               Agatho
               ,
            
             &
             Paschalis
             Popes
             with
             
               S.
               Bernard
            
             after
             them
             ,
             cited
             by
             Bellarmine
             ,
             doe
             gather
             the
             infallibility
             of
             
               S.
               Peter
            
             ,
             and
             the
             Popes
             power
             in
             iudgment
             of
             fayth
             .
             Lastly
             Christ
             inuested
             S.
             Peter
             in
             this
             authority
             and
             iurisdiction
             ,
             when
             he
             gaue
             him
             commission
             and
             charge
             to
             feed
             his
             sheep
             :
             
               Feed
               my
               Sheep
               ,
               feed
               my
               Lambes
            
             ;
             
             in
             
             which
             he
             gaue
             authority
             to
             Peter
             singularly
             ,
             as
             to
             one
             whō
             he
             calls
             
               Simon
               the
               sonne
               of
               Iohanna
            
             ,
             and
             from
             whome
             in
             particuler
             he
             drawes
             before
             hand
             a
             triple
             confession
             of
             his
             singular
             loue
             to
             him
             ,
             aboue
             the
             rest
             .
             He
             giues
             also
             him
             authority
             to
             feed
             ,
             that
             is
             ,
             to
             exercise
             all
             pastorall
             charge
             and
             function
             ,
             which
             requires
             ,
             1.
             
             That
             he
             feed
             with
             spirituall
             food
             ,
             all
             his
             sheep
             within
             the
             fold
             of
             his
             holy
             Church
             ,
             according
             to
             Ezechiel
             ,
             
             
               Are
               not
               the
               flocks
               fed
               of
               the
               Pastours
            
             ?
             And
             Psalm
             .
             22.1
             .
             
               Our
               Lord
               doth
               gouerne
               me
            
             (
             in
             greeke
             ,
             
               feed
               me
               )
               nothing
               shal
               be
               wāting
               to
               me
               :
               he
               hath
               placed
               me
               there
               in
               a
               place
               of
               pasture
               .
            
             2.
             
             That
             he
             cure
             the
             sheep
             that
             are
             sore
             ,
             gather
             those
             who
             are
             dispersed
             ,
             reduce
             them
             that
             wander
             ,
             and
             defend
             those
             who
             are
             assaulted
             by
             the
             wolues
             ,
             
             according
             to
             that
             of
             
               Ezechiel
               :
               And
               my
               sheep
               were
               dispersed
               because
               there
               was
               no
               Pastour
               ,
               and
               they
               came
               to
               be
               deuoured
               of
               the
               beastes
               of
               the
               field
               ,
               and
               were
               dispersed
               .
               My
               flockes
               haue
               wandered
               in
               all
               mountaines
               ,
               and
               in
               euery
               high
               hill
               .
               That
               which
               was
               lost
               I
               will
               seeke
               ,
            
             
             
               that
               which
               was
               cast
               away
               ,
               I
               will
               bring
               againe
               ,
               and
               that
               which
               was
               broken
               ,
               I
               will
               bind
               vp
               ,
               and
               that
               which
               was
               weake
               ,
               I
               will
               strengthen
               ;
               and
               that
               which
               was
               fat
               and
               stronge
               ,
               I
               will
               feed
               them
               in
               iudgment
               .
            
             3.
             
             That
             he
             rule
             ,
             gouerne
             ,
             discerne
             ,
             iudge
             ,
             and
             chastise
             ,
             according
             to
             that
             of
             Scripture
             :
             Thou
             (a)
             
               shalt
               feed
            
             (
             that
             is
             gouerne
             )
             
               my
               people
               Israel
               ,
               and
               be
               Captaine
               ouer
               Israel
               .
               Thou
            
             (b)
             
               shalt
               rule
               them
               in
               an
               iron
               rod.
               Behould
            
             (c)
             
               I
               iudge
               betweene
               beast
               and
               beast
               ,
               of
               Rams
               ,
               and
               of
               Bucke
               goates
               :
               Betweene
            
             (d)
             
               the
               fat
               beast
               ,
               and
               the
               leane
               .
            
             Out
             of
             which
             is
             apparent
             ,
             1.
             
             That
             our
             Sauiour
             gaue
             to
             
               S.
               Peter
            
             ,
             in
             these
             wordes
             ,
             
               feed
               my
               sheep
            
             ,
             a
             pastorall
             charge
             ouer
             al
             his
             sheep
             ,
             that
             is
             ,
             all
             Christians
             who
             are
             the
             sheep
             of
             Christ
             .
             2.
             
             That
             this
             pastorall
             charge
             consists
             in
             collecting
             ,
             curing
             ,
             directing
             ,
             defending
             and
             iudging
             these
             sheep
             of
             Christ
             .
             3.
             
             That
             Peter
             ,
             by
             this
             charge
             ,
             had
             power
             to
             preach
             ,
             minister
             Sacraments
             ,
             correct
             offenders
             ,
             and
             iudge
             of
             all
             doctrine
             ,
             as
             chiefe
             head
             ,
             and
             Gouernour
             in
             the
             Church
             of
             Christ
             .
             And
             so
             it
             is
             conuinced
             ,
             that
             this
             iudiciary
             authority
             was
             giuen
             to
             S.
             Peter
             ,
             as
             head
             of
             the
             rest
             .
          
           
             
             That
             the
             same
             was
             giuen
             also
             to
             the
             rest
             of
             the
             Apostles
             ,
             is
             proued
             ,
             because
             as
             Christ
             did
             communicate
             to
             his
             Apostles
             power
             ,
             and
             authority
             which
             was
             proper
             to
             himselfe
             ,
             to
             
             forgiue
             sinnes
             :
             VVhose
             (e)
             
               sinnes
               you
               forgiue
               in
               earth
               ,
               shal
               be
               forgiuen
               in
               heauen
            
             ;
             and
             to
             offer
             Sacrifice
             ,
             (f)
             
               Do
               this
            
             :
             So
             also
             to
             the
             same
             did
             he
             communicate
             these
             priuiledges
             proper
             to
             himselfe
             ,
             that
             as
             he
             was
             Maister
             of
             all
             ,
             One
             (g)
             
               is
               your
               Maister
               Christ
            
             :
             so
             also
             he
             made
             them
             Maisters
             ,
             not
             (h)
             
               only
               of
               Infants
            
             ,
             but
             also
             (i)
             
               of
               Nations
            
             ,
             that
             they
             should
             (k)
             
               teach
               all
               Nations
            
             .
             As
             he
             was
             
               light
               of
               men
               ;
               so
            
             (l)
             
               they
               should
               be
               the
               light
               of
               the
               world
               .
            
             As
             he
             gaue
             (m)
             
               testimony
               to
               the
               truth
            
             ;
             so
             (n)
             
               they
               should
               giue
               testimony
               ,
               and
               be
               witnesses
               of
               him
               to
               the
               end
               of
               the
               earth
               .
            
             That
             (o)
             
               as
               the
               Father
               did
               sanctify
               him
            
             ;
             so
             (p)
             
               he
               prayed
               to
               his
               Father
               to
               sanctify
               them
               .
            
             As
             (q)
             
               he
               was
               sent
               by
               his
               Father
               into
               the
               world
               ;
               so
               he
               sent
               them
               .
            
             As
             by
             a
             voice
             from
             heauen
             it
             was
             sayd
             of
             him
             ,
             (r)
             
               heare
               him
            
             ;
             so
             by
             his
             owne
             mouth
             he
             sayd
             of
             them
             ,
             (s)
             
               he
               that
               heareth
               you
               ,
               heareth
               me
               .
            
             The
             Apostles
             therefore
             were
             appointed
             for
             Maisters
             ,
             specially
             sanctifyed
             ,
             made
             the
             light
             of
             the
             world
             ,
             ordained
             witnesses
             of
             his
             truth
             ,
             &
             sent
             with
             authority
             ,
             and
             commission
             ,
             as
             himselfe
             was
             ,
             for
             that
             end
             that
             they
             should
             be
             heard
             ,
             and
             obeyed
             as
             himselfe
             was
             :
             and
             the
             same
             power
             they
             receaued
             from
             him
             ,
             not
             only
             themselues
             challenged
             and
             practised
             after
             him
             ,
             and
             with
             him
             ;
             but
             also
             their
             Successours
             after
             them
             ,
             and
             with
             them
             .
             For
             as
             Christ
             was
             giuen
             (t)
             
               a
               light
               of
               the
               Nations
            
             ;
             so
             they
             ,
             sayth
             S.
             Luke
             ▪
             were
             (u)
             
               also
               the
               light
               of
               the
               nations
               .
            
             As
             (w)
             
               the
               spirit
               of
               God
               was
               on
               him
               to
               euangelize
               to
               the
               poore
            
             ;
             so
             God
             chose
             them
             ,
             sayth
             S.
             Luke
             ,
             that
             (x)
             
               the
               Gentils
               by
               their
               mouth
               ,
               should
               heare
               the
               word
               of
               the
               Ghospell
               ,
               and
               belieue
               .
            
             As
             (y)
             
               he
               did
               reconcile
               the
               world
               to
               himselfe
               ;
               so
               he
               ,
            
             sayth
             S.
             Paul
             ,
             placed
             (z)
             
               in
               them
               the
               word
               of
               reconciliation
               .
            
             As
             he
             came
             an
             Embassadour
             from
             his
             Father
             ,
             to
             (a)
             
               be
               a
               messenger
               of
               iudgment
               to
               the
               world
            
             ;
             so
             ,
             sayth
             S.
             Paul
             ,
             we
             (b)
             
               are
               Legates
               for
               Christ.
            
             As
             our
             Sauiour
             sayd
             of
             himselfe
             ,
             He
             (c)
             
               that
               is
               God
               ,
               doth
               heare
               the
               wordes
               of
               God
               ,
               therefore
               you
               heare
               not
               ,
               because
               you
               are
               not
               of
               God
            
             ;
             so
             doth
             S.
             Iohn
             say
             of
             them
             ▪
             He
             (d)
             
               that
               knoweth
               God
               heareth
               vs
               ,
               and
               he
               that
               is
               not
               of
               God
               ,
               heareth
               vs
               not
               .
            
             Therefore
             as
             Christ
             thought
             it
             no
             robbery
             to
             be
             equal
             to
             his
             Father
             in
             diuinity
             ;
             so
             they
             thought
             it
             no
             iniury
             to
             him
             to
             be
             in
             some
             sort
             ,
             participant
             with
             him
             ,
             in
             his
             power
             ,
             and
             authority
             .
          
           
             And
             that
             Christ
             gaue
             this
             authority
             to
             the
             Apostles
             ,
             not
             
             only
             for
             themselues
             ,
             and
             their
             owne
             time
             ;
             but
             also
             for
             their
             successors
             ,
             
             and
             for
             all
             ages
             ,
             so
             that
             it
             is
             to
             reside
             and
             remaine
             in
             the
             Pastours
             ,
             and
             prelates
             of
             holy
             Church
             their
             successors
             continually
             till
             the
             end
             of
             the
             world
             ,
             is
             euident
             :
             for
             if
             he
             haue
             this
             authority
             as
             necessary
             for
             the
             peace
             and
             gouernement
             of
             his
             Church
             ,
             and
             if
             the
             Church
             stand
             as
             great
             need
             of
             it
             in
             all
             ages
             ,
             as
             in
             that
             time
             of
             the
             Apostles
             ,
             as
             it
             is
             certaine
             it
             doth
             ;
             then
             without
             doubt
             it
             was
             as
             well
             giuen
             to
             the
             Pastours
             of
             the
             future
             tymes
             of
             the
             Church
             ,
             as
             to
             them
             of
             the
             present
             :
             for
             which
             end
             ,
             Christ
             (
             sayth
             S.
             Paul
             )
             gaue
             (e)
             
               some
               Apostles
               ,
               some
               Prophets
               ,
               some
               Euangelists
               ,
               some
               Pastours
               and
               Doctours
               ,
            
             and
             for
             what
             end
             ?
             For
             (f)
             
               the
               consummation
               or
               perfection
               of
               Saints
               ,
            
             that
             is
             ,
             of
             all
             faythfull
             ,
             
               for
               the
               worke
               of
               the
               ministery
               ,
            
             to
             teach
             his
             truth
             ,
             
               for
               the
               edification
               and
               propagation
               of
               his
               body
               ,
            
             to
             conserue
             and
             increase
             his
             Church
             ,
             for
             (g)
             
               the
               vnity
               of
               fayth
               vntill
               all
               concurre
               in
               one
               ;
               least
            
             (h)
             
               men
               be
               wauering
               and
               vncertaine
               in
               faith
               like
               little
               ones
               ;
               least
               they
               be
               carryed
               with
               euery
               wind
               of
               doctrine
               ;
               least
               they
               be
               circumuented
               by
               craftines
               in
               errour
               .
            
             All
             which
             dangers
             as
             they
             remaine
             in
             all
             tymes
             ,
             so
             the
             remedy
             prepared
             against
             them
             must
             remaine
             for
             all
             tymes
             .
             Whereupon
             S.
             Peter
             did
             not
             only
             himselfe
             exercise
             this
             authority
             ,
             but
             at
             his
             departure
             gaue
             the
             same
             to
             the
             Pastours
             of
             
               Pontus
               ,
               Galatia
            
             ,
             and
             Bythinia
             ,
             to
             whome
             he
             writ
             his
             Epistles
             ,
             willing
             them
             to
             (i)
             
               feed
               the
               flocke
               of
               God
               ,
               which
               is
               among
               them
               .
            
             S.
             Paul
             did
             not
             only
             practise
             it
             himselfe
             ,
             but
             also
             left
             it
             to
             the
             Pastors
             of
             Ephesus
             (k)
             
               to
               rule
               the
               Church
               of
               God.
            
             To
             Titus
             ,
             to
             (l)
             
               ordaine
               Priests
               through
               all
               Citties
               in
               Creet
               ,
               as
               he
               had
               disposed
               .
            
             To
             Timothy
             ,
             to
             (m)
             
               commend
               to
               faithfull
               men
               ,
               what
               he
               had
               heard
               of
               him
               ,
            
             and
             willed
             the
             conuerted
             Iewes
             ,
             to
             (n)
             
               obey
               their
               Gouernours
               ▪
               and
               be
               subiect
               to
               them
               because
               they
               watch
               as
               being
               to
               giue
               an
               account
               of
               their
               soules
               .
            
             Whereupon
             ,
             not
             of
             the
             Apostles
             only
             ,
             but
             of
             all
             Pastours
             ,
             and
             only
             of
             Pastours
             ,
             it
             is
             sayd
             :
             (o)
             
               My
               spirit
               which
               is
               in
               thee
               ,
               and
               my
               wordes
               which
               I
               haue
               put
               in
               thy
               mouth
               ,
               shall
               not
               depart
               out
               of
               thy
               mouth
               ,
               nor
               out
               of
               the
               mouth
               of
               thy
               seed
               ,
               nor
               out
               of
               the
               mouth
               of
               thy
               seeds
               seed
               ,
               frō
               this
               present
               for
               euer
               .
            
             What
             is
             this
             word
             ,
             my
             (p)
             
               spirit
               which
               is
               in
               thee
               ;
               but
            
             (
             to
             compare
             the
             prophesy
             and
             the
             performance
             )
             
               the
               Paraclete
               ,
               the
               spirit
               of
               truth
               ,
               which
               the
               Father
               will
               giue
               to
               you
               ?
            
             What
             are
             ,
             
               the
               wordes
               in
               thy
               
               mouth
               ,
            
             but
             the
             wordes
             and
             vnderstanding
             (q)
             
               which
               thou
            
             (
             Father
             )
             
               gauest
               to
               me
               ,
               I
               gaue
               to
               them
               ,
               and
               they
               receaued
               of
               me
               ?
            
             What
             is
             ,
             
               thy
               seed
               ,
               and
               seeds
               seed
               ,
            
             but
             those
             who
             are
             to
             (r)
             
               belieue
               by
               their
               word
               in
               me
               ?
            
             What
             is
             ,
             
               from
               this
               tyme
               for
               euer
            
             ,
             but
             that
             ,
             I
             (s)
             
               will
               be
               with
               you
               euen
               to
               the
               consummation
               of
               the
               world
               ?
            
             And
             so
             doth
             the
             prediction
             of
             the
             Prophet
             concurre
             with
             the
             performance
             of
             our
             Sauiour
             .
             To
             all
             Pastours
             ,
             and
             only
             of
             Pastours
             it
             is
             sayd
             :
             Sonnes
             (t)
             
               are
               borne
               to
               thee
               for
               thy
               fathers
               ,
               and
               thou
               shalt
               make
               them
               Princes
               ouer
               all
               the
               earth
               ,
            
             that
             is
             ,
             according
             to
             S.
             Augustine
             ,
             
               for
               Apostles
               ,
               thou
               shalt
               haue
               Prelates
               .
            
             To
             al
             Pastours
             and
             only
             to
             Pastours
             it
             is
             sayd
             :
             He
             (u)
             
               that
               heares
               you
               ,
               heares
               me
               .
            
             And
             ,
             He
             (x)
             
               that
               knowes
               God
               ,
               heares
               vs
               ,
            
             and
             
               he
               that
               is
               not
               of
               God
               ,
               heares
               vs
               not
               .
            
             That
             is
             (
             sayth
             S.
             Cyprian
             )
             all
             (y)
             
               Gouernours
               who
               by
               subordination
               succeed
               the
               Apostles
               .
            
             Because
             ,
             sayth
             S.
             Augustin
             ,
             In
             (z)
             
               the
               chaire
               of
               vnity
               he
               hath
               placed
               the
               doctrine
               of
               verity
               .
            
             Of
             al
             ,
             and
             to
             all
             Pastours
             it
             is
             sayd
             :
             How
             (a)
             
               shall
               they
               preach
               except
               they
               be
               sent
               ?
               No
            
             (b)
             
               man
               assumes
               to
               himself
               honour
               ,
               but
               he
               that
               is
               called
               of
               God
               ,
               as
               Aaron
               .
            
             To
             all
             ,
             and
             only
             of
             Pastours
             it
             is
             sayd
             :
             If
             (c)
             
               he
               heare
               not
               the
               Church
               ,
               let
               him
               be
               to
               thee
               as
               the
               Heathen
               ,
               and
               Publican
               ,
            
             that
             is
             ,
             sayth
             (d)
             Chrysostome
             ,
             and
             Theophilact
             ,
             if
             he
             heare
             not
             the
             
               Pastours
               of
               the
               Church
            
             .
             And
             if
             he
             be
             worthy
             to
             be
             esteemed
             so
             ,
             who
             despises
             them
             ,
             that
             admonish
             him
             of
             his
             fault
             ;
             much
             more
             worthy
             is
             he
             to
             be
             deemed
             so
             ,
             who
             despises
             him
             who
             instructs
             him
             in
             fayth
             .
             To
             all
             ,
             and
             only
             Pastours
             it
             is
             sayd
             :
             That
             (e)
             
               the
               gates
               of
               hell
               shall
               not
               preuaile
               against
               the
               Church
               .
            
             In
             so
             much
             ,
             that
             all
             the
             promises
             of
             Church-stability
             ,
             and
             perpetuity
             in
             fayth
             ,
             cōsists
             chiefly
             in
             this
             infallible
             authority
             of
             the
             Pastours
             ,
             who
             are
             to
             instruct
             in
             fayth
             ,
             direct
             in
             fayth
             ,
             and
             to
             iudge
             of
             fayth
             ,
             and
             what
             promises
             are
             made
             to
             the
             Church
             ,
             are
             made
             chiefly
             to
             the
             Pastours
             ,
             as
             the
             principall
             partes
             of
             it
             ,
             and
             by
             thē
             to
             the
             rest
             as
             inferiour
             .
             To
             them
             therefore
             is
             giuen
             the
             (f)
             
               word
               of
               reconciliation
               ,
               the
            
             (g)
             
               dispensation
               of
               the
               mysteries
               ,
               the
            
             (h)
             
               function
               of
               Embassages
               ,
               the
            
             (i)
             
               testimony
               of
               truth
               to
               all
               Nations
               .
            
             They
             are
             the
             Fathers
             who
             beget
             spirituall
             children
             by
             the
             preaching
             of
             the
             word
             ,
             who
             nourish
             them
             with
             the
             food
             of
             the
             Sacraments
             ,
             who
             rule
             them
             by
             good
             lawes
             and
             discipline
             ,
             and
             who
             defend
             them
             with
             their
             spirituall
             power
             &
             
             authority
             .
             They
             only
             haue
             the
             (k)
             
               Keyes
               of
               the
               house
               of
               Dauid
               ,
               which
               they
               shall
               open
               and
               none
               shut
               .
               The
            
             (l)
             
               keyes
               of
               the
               Kingdome
               of
               heauen
               ,
               against
               which
               hell-gates
               shall
               not
               preuaile
               ,
            
             and
             the
             (m)
             
               kingly
               Priesthood
            
             .
             All
             ,
             because
             in
             ,
             and
             by
             their
             priestly
             function
             and
             authority
             ,
             Christ
             doth
             forgiue
             sinnes
             ,
             doth
             reconcile
             to
             him
             the
             world
             ,
             doth
             make
             lawes
             ,
             doth
             exercise
             his
             power
             ,
             and
             establish
             his
             kingdome
             of
             heauen
             ,
             and
             doth
             (n)
             
               raigne
               in
               the
               house
               of
               Iacob
               for
               euer
               .
            
             And
             thus
             is
             the
             iudiciary
             authority
             of
             the
             Church
             in
             the
             Pastours
             ,
             and
             Prelates
             of
             it
             ,
             lawfully
             ordained
             ,
             and
             peaceably
             vnited
             ,
             proued
             by
             the
             testimony
             of
             holy
             Scripture
             .
          
           
             
             The
             same
             is
             further
             proued
             by
             the
             practise
             of
             the
             Church
             in
             all
             tymes
             ,
             and
             ages
             ;
             for
             when
             any
             Controuersy
             did
             arise
             ,
             any
             new
             opinion
             did
             start
             vp
             ,
             or
             any
             practise
             was
             doubtful
             ,
             and
             questioned
             ;
             the
             decision
             and
             iudgment
             was
             referred
             ,
             neither
             to
             the
             whole
             body
             of
             all
             belieuers
             ,
             nor
             to
             the
             Princes
             ,
             Kinges
             ,
             and
             Emperours
             ,
             the
             chiefe
             Protectours
             of
             the
             Church
             ,
             not
             to
             the
             Lay-people
             the
             greatest
             number
             in
             the
             Church
             ,
             not
             to
             the
             Scripture
             &
             written
             word
             only
             ,
             which
             is
             a
             rule
             ,
             not
             properly
             a
             Iudge
             in
             the
             Church
             :
             but
             to
             the
             chiefe
             Pastours
             ,
             and
             Prelates
             ,
             the
             Directours
             &
             Gouernours
             of
             the
             Church
             ,
             
             who
             collected
             togeather
             in
             some
             Councell
             ,
             either
             prouinciall
             (
             which
             sufficed
             in
             cases
             where
             the
             cause
             was
             either
             not
             important
             ,
             or
             other
             could
             not
             be
             collected
             )
             or
             generall
             (
             which
             was
             gathered
             when
             the
             cause
             was
             great
             ,
             the
             aduersaries
             potent
             ,
             and
             the
             assembling
             conuenient
             )
             had
             the
             hearing
             ,
             examining
             ,
             and
             iudging
             of
             the
             cause
             referred
             to
             them
             ,
             and
             did
             censure
             the
             persons
             ,
             and
             put
             a
             finall
             determination
             to
             the
             cause
             ,
             &
             question
             .
             Thus
             we
             read
             ,
             that
             the
             question
             about
             the
             obseruation
             of
             Legall
             Ceremonies
             ,
             was
             determined
             in
             the
             Councell
             of
             the
             Apostles
             at
             Hierusalem
             .
             
             The
             Controuersy
             about
             the
             obseruation
             of
             Easter
             on
             the
             14.
             day
             ,
             as
             the
             Iewes
             vsed
             ,
             or
             the
             Sunday
             after
             ,
             as
             is
             now
             by
             Christians
             vsed
             ,
             was
             by
             diuers
             Councels
             decided
             ,
             as
             at
             Rome
             vnder
             Pope
             Victor
             ,
             at
             Hierusalem
             vnder
             Narcissus
             ,
             in
             France
             vnder
             Irenaeus
             ,
             in
             Pontus
             vnder
             Palma
             ,
             at
             Corinth
             vnder
             Bachillus
             ,
             and
             lastly
             at
             Nice
             vnder
             Pope
             Syluester
             .
             Thus
             was
             the
             Nouatians
             and
             their
             sect
             ,
             denying
             pennance
             and
             absolution
             
             to
             them
             who
             failed
             in
             persecution
             ,
             condemned
             by
             the
             Prelates
             ,
             and
             Bishops
             of
             Italy
             at
             Rome
             ,
             of
             France
             at
             Arles
             ,
             and
             of
             Africke
             at
             Carthage
             .
             Thus
             was
             Sabellius
             ,
             and
             his
             heresy
             ,
             
             denying
             the
             Trinity
             of
             persons
             ,
             condemned
             by
             the
             Prelates
             of
             Aegypt
             at
             Alexandria
             .
             The
             Donatists
             ,
             and
             their
             schisme
             ,
             
             denying
             the
             validity
             of
             Baptisme
             ministred
             by
             Heretikes
             ,
             cōdemned
             at
             
               Rome
               ,
               Arles
            
             ,
             and
             Carthage
             ,
             and
             other
             places
             by
             the
             Bishops
             of
             the
             same
             Countryes
             .
             
               Paulus
               Samosetanus
            
             ,
             
             and
             his
             errour
             ,
             affirming
             Christ
             to
             be
             pure
             man
             ,
             was
             condemned
             by
             the
             Bishops
             of
             Asia
             ,
             in
             two
             Synodes
             at
             Antioch
             .
             Thus
             were
             the
             Manicheans
             condemned
             at
             Ancyra
             ,
             the
             Archontickes
             at
             
               Neocaesaria
               ;
               Eustachius
            
             at
             Gangra
             in
             
               Armenia
               ;
               Priscillianus
            
             at
             Toledo
             in
             
               Spaine
               ;
               Pelagius
            
             in
             
               Palestina
               ,
               Melitum
               ,
               Carthage
            
             ,
             &
             Constantinople
             .
             And
             
               Macedonius
               ,
               Apollinaris
               ,
               Photinus
               ,
               Sabellius
               ,
            
             &
             Eunomius
             at
             
               Rome
               ;
               Berengarius
            
             at
             Vercells
             ,
             and
             
               Rome
               ;
               Luther
            
             ,
             and
             his
             fellowes
             at
             
               Ments
               ,
               Treuers
            
             ,
             and
             Colen
             in
             Germany
             ,
             and
             
               Macline
               ,
               Cambray
            
             ,
             and
             other
             places
             in
             the
             low-Countryes
             .
             All
             which
             ,
             and
             many
             more
             were
             censured
             ,
             and
             iudged
             by
             the
             Bishops
             called
             in
             Synodes
             Prouinciall
             .
          
           
             In
             like
             manner
             by
             the
             Prelates
             collected
             in
             generall
             Councells
             ,
             
             were
             censured
             and
             iudged
             the
             causes
             of
             greater
             heresies
             ,
             and
             contentions
             :
             As
             that
             of
             Arius
             ,
             in
             the
             first
             Coūcell
             of
             Nice
             ,
             and
             the
             diuinity
             of
             Christ
             defended
             .
             
             That
             of
             Macedonius
             ,
             in
             the
             second
             generall
             at
             Constantinople
             ,
             
             and
             the
             deity
             of
             the
             Holy
             Ghost
             confirmed
             .
             That
             of
             Nestorius
             in
             the
             third
             generall
             at
             Ephesus
             ,
             and
             the
             vnity
             of
             one
             diuine
             person
             in
             Christ
             decreed
             .
             That
             of
             Eutiches
             ,
             
             in
             the
             fourth
             generall
             Councell
             of
             Chalcedon
             ,
             and
             the
             verity
             of
             two
             natures
             in
             Christ
             concluded
             .
             That
             of
             Peter
             and
             Seuerus
             of
             Antioch
             ,
             
             Petrus
             of
             
               Apamea
               ,
               Cyrus
            
             of
             
               Edessa
               ,
               Anthymius
            
             &
             Acatius
             of
             Constātinople
             ,
             in
             the
             fifth
             generall
             at
             Constantinople
             ,
             
             and
             their
             persons
             ,
             with
             Origens
             errours
             ,
             condemned
             .
             That
             of
             Cyrus
             of
             
               Alexandria
               ,
               Sergius
               ,
               Pyrrhus
            
             ,
             and
             Paulus
             of
             Constantinople
             ,
             and
             their
             Monothelite
             heresy
             of
             one
             will
             in
             Christ
             ,
             
             in
             the
             sixth
             generall
             at
             Constantinople
             condemned
             ,
             and
             the
             two
             wills
             in
             Christ
             determined
             .
             That
             of
             Leo
             ,
             and
             Copronymus
             Emperours
             ,
             and
             the
             Image-breakers
             with
             them
             ,
             in
             the
             seauenth
             at
             Nice
             ,
             censured
             ,
             and
             the
             worship
             of
             Images
             defended
             .
             
             That
             of
             
             Photius
             ,
             and
             the
             deniers
             of
             the
             procession
             of
             the
             holy
             Ghost
             from
             the
             Sonne
             ,
             
             in
             the
             eight
             generall
             at
             Constantinople
             ,
             reiected
             ,
             and
             Ignatius
             the
             Patriarch
             confirmed
             .
             All
             which
             were
             in
             the
             Greeke
             Church
             .
             In
             the
             latin
             and
             West
             Church
             Bishops
             also
             proceeded
             ,
             
             and
             iudged
             in
             the
             generall
             Councels
             ,
             as
             in
             the
             ninth
             and
             tenth
             generall
             at
             Lateran
             against
             the
             Sarazens
             ,
             
             and
             Anti-popes
             ,
             vnder
             Calixtus
             II.
             and
             Innocent
             II.
             In
             the
             eleuenth
             and
             twelfth
             also
             of
             Lateran
             against
             the
             Waldenses
             ,
             and
             
               Ioachim
               the
               Abbot
            
             ,
             vnder
             Alexander
             the
             III.
             and
             Innocent
             III.
             
             In
             the
             thirtenth
             &
             fourtenth
             of
             Lyons
             ,
             against
             Fredericke
             the
             Emperour
             ,
             and
             the
             errour
             of
             the
             Greeks
             vnder
             Innocent
             IV.
             
             and
             Gregory
             the
             X.
             In
             the
             fifteenth
             at
             Vienna
             ,
             against
             the
             Begards
             ,
             and
             others
             ,
             vnder
             Clement
             the
             V.
             In
             the
             sixteenth
             at
             Florence
             ,
             against
             the
             Greeks
             ,
             vnder
             Eugenius
             the
             IV.
             
             In
             the
             seauenteenth
             at
             Lateran
             ,
             vnder
             Leo
             the
             X.
             against
             Schismatikes
             .
             And
             lastly
             in
             the
             last
             at
             Trent
             vnder
             Paul
             III.
             Iulius
             the
             III.
             
             and
             Pius
             the
             IV.
             against
             the
             Lutherans
             ,
             &
             all
             Heretikes
             of
             late
             .
             In
             all
             which
             ,
             and
             others
             ,
             examination
             was
             made
             ,
             and
             iudgment
             giuen
             ,
             not
             by
             Princes
             ,
             Lay-people
             ,
             or
             the
             whole
             body
             of
             the
             Cleargy
             ,
             but
             only
             by
             Bishops
             ,
             and
             Prelates
             ,
             the
             chiefe
             Pastours
             of
             the
             Church
             ,
             who
             only
             ,
             and
             not
             the
             former
             ,
             were
             ,
             as
             appeares
             by
             authority
             of
             Scripture
             ,
             and
             the
             continued
             practise
             of
             the
             Church
             ,
             the
             true
             ,
             authenticall
             ,
             and
             infallible
             Iudges
             of
             controuersies
             of
             Fayth
             ,
             and
             Religion
             .
          
        
         
           
             The
             priuate
             spirit
             cannot
             be
             this
             Iudge
             .
             SECT
             .
             VII
             .
          
           
             IT
             remaynes
             to
             proue
             ,
             that
             this
             infallible
             and
             authenticall
             authority
             to
             iudge
             of
             controuersies
             of
             Fayth
             ,
             neither
             doth
             ,
             
             nor
             can
             reside
             in
             euery
             particuler
             faythfull
             person
             ,
             nor
             that
             the
             priuate
             spirit
             of
             euery
             one
             (
             which
             is
             heer
             intended
             )
             can
             be
             a
             competent
             Iudge
             of
             all
             controuersies
             of
             Religion
             .
             This
             is
             conuinced
             by
             diuers
             proofes
             drawne
             from
             diuers
             heades
             .
             The
             first
             proofe
             is
             drawne
             from
             the
             former
             reasons
             ,
             which
             disproue
             this
             authority
             to
             reside
             ,
             either
             in
             Princes
             ,
             or
             in
             the
             lay-people
             ,
             or
             the
             whole
             community
             of
             all
             faythfull
             
             belieuers
             ;
             for
             all
             the
             reasons
             which
             proue
             against
             them
             ,
             and
             their
             spirit
             ,
             proue
             much
             more
             against
             euery
             priuate
             person
             ,
             and
             this
             spirit
             in
             particuler
             .
          
           
             The
             second
             proofe
             ,
             is
             drawne
             from
             the
             former
             reasons
             ,
             which
             proue
             this
             authority
             to
             be
             communicated
             only
             to
             the
             Prelates
             and
             chiefe
             Pastours
             of
             the
             Church
             ;
             for
             if
             the
             spirit
             of
             God
             ,
             for
             this
             end
             ,
             be
             giuen
             only
             to
             them
             ,
             as
             it
             was
             to
             Moyses
             ,
             to
             iudge
             the
             people
             ,
             then
             it
             was
             not
             for
             the
             same
             end
             giuen
             to
             all
             and
             euery
             one
             of
             the
             common
             people
             ,
             and
             euery
             ordinary
             faythfull
             person
             among
             them
             .
          
           
             The
             third
             proofe
             ,
             is
             drawne
             from
             the
             essentiall
             partes
             of
             an
             authenticall
             ,
             and
             infallible
             Iudge
             ,
             because
             in
             this
             spirit
             are
             to
             be
             found
             neither
             ability
             to
             know
             persons
             ,
             nor
             authority
             to
             iudge
             causes
             ,
             nor
             infallibility
             to
             pronounce
             a
             certaine
             sentence
             ,
             and
             iudgment
             .
             First
             therefore
             ,
             this
             spirit
             cannot
             know
             ,
             and
             examine
             the
             state
             and
             disposition
             ,
             
             the
             cause
             ,
             and
             question
             of
             the
             person
             who
             is
             to
             be
             iudged
             ,
             neither
             can
             the
             person
             who
             is
             to
             be
             iudged
             ,
             know
             that
             this
             spirit
             remaynes
             in
             him
             ,
             who
             is
             to
             iudge
             ,
             or
             that
             authority
             by
             it
             is
             giuen
             to
             iudge
             .
             For
             this
             spirit
             ,
             say
             they
             who
             chalenge
             it
             ,
             is
             knowne
             ,
             that
             it
             is
             the
             spirit
             of
             God
             ,
             only
             to
             them
             who
             haue
             it
             ;
             how
             then
             shall
             it
             be
             knowne
             to
             others
             ,
             who
             are
             to
             be
             iudged
             by
             it
             ?
             How
             shall
             the
             people
             know
             the
             spirit
             of
             the
             Pastour
             that
             they
             may
             be
             directed
             by
             it
             ;
             or
             the
             Pastour
             know
             the
             spirit
             of
             the
             people
             ,
             that
             he
             may
             direct
             thē
             ?
             How
             shall
             any
             conuersation
             in
             discipline
             of
             good
             life
             ,
             any
             communication
             in
             doctrine
             of
             fayth
             ,
             any
             subordination
             in
             obedience
             to
             lawes
             ,
             be
             obserued
             among
             these
             person
             ,
             vncertaine
             one
             of
             anothers
             spirit
             ,
             and
             authority
             by
             it
             ?
             How
             shall
             the
             sentence
             of
             absolution
             vpon
             the
             faythfull
             ,
             or
             of
             condēnation
             vpon
             the
             faythlesse
             be
             iustly
             denounced
             ?
             How
             shall
             the
             doctrine
             of
             truth
             be
             preached
             ,
             or
             the
             doctrine
             of
             falshood
             be
             confuted
             ,
             and
             the
             people
             obliged
             to
             belieue
             the
             one
             ,
             and
             to
             forsake
             the
             other
             ?
             How
             shall
             iustice
             be
             ordered
             ,
             obedience
             obserued
             ,
             authority
             maintained
             ,
             lawes
             executed
             ,
             and
             penalties
             inflicted
             ,
             where
             neither
             the
             inferiour
             can
             know
             the
             spirit
             of
             the
             superiour
             ,
             vpon
             which
             spirit
             his
             authority
             dependes
             ;
             nor
             yet
             the
             superiour
             can
             any
             way
             force
             ,
             or
             compell
             
             the
             spirit
             of
             the
             inferiour
             ,
             who
             yet
             will
             chalenge
             an
             equality
             of
             preheminence
             ,
             and
             priuiledge
             of
             the
             spirit
             with
             him
             .
          
           
             Secondly
             ,
             this
             spirit
             cannot
             challenge
             to
             it selfe
             any
             such
             power
             ,
             or
             authority
             ,
             or
             shew
             any
             authenticall
             warrant
             from
             God
             ,
             
             that
             it
             is
             the
             spirit
             of
             God
             ,
             either
             in
             Scripture
             ,
             Tradition
             ,
             or
             practise
             of
             the
             Church
             ,
             all
             which
             ,
             a●
             before
             ,
             do
             reiect
             and
             condemne
             it
             .
             It
             cannot
             exercise
             any
             function
             which
             belonges
             to
             this
             authority
             ,
             as
             to
             censure
             ,
             or
             absolue
             ,
             to
             oblige
             or
             vnity
             ,
             to
             punish
             or
             reward
             any
             fault
             cōmitted
             ,
             or
             person
             committing
             it
             .
             It
             cannot
             with
             equality
             of
             tryall
             ,
             heare
             or
             examine
             the
             cause
             ,
             nor
             denounce
             ,
             and
             pronounce
             any
             sentence
             which
             can
             oblige
             .
             It
             cannot
             admonish
             ,
             threaten
             ,
             terrify
             ,
             and
             enioyne
             any
             punishment
             by
             the
             rodde
             of
             iustice
             .
             It
             cannot
             compell
             ,
             correct
             ,
             and
             punish
             any
             delinquen●
             by
             way
             of
             exteriour
             iustice
             ,
             or
             enforce
             the
             one
             party
             to
             yield
             ,
             subscribe
             ,
             and
             submit
             to
             the
             sentence
             of
             iustice
             .
             It
             cannot
             bridle
             ,
             in
             the
             hand
             of
             the
             one
             ,
             the
             fury
             of
             iniustice
             ,
             or
             deliuer
             to
             the
             handes
             of
             the
             other
             ,
             the
             right
             of
             iustice
             .
             It
             cannot
             conuince
             the
             one
             of
             his
             errour
             against
             truth
             ,
             nor
             secure
             the
             other
             of
             his
             possession
             of
             truth
             .
             It
             cannot
             compell
             the
             one
             to
             cease
             from
             wronge
             ,
             or
             giue
             redresse
             to
             the
             other
             in
             his
             wrong
             .
             What
             power
             hath
             the
             spirit
             of
             one
             man
             ,
             to
             threaten
             ,
             to
             command
             ,
             to
             correct
             ,
             or
             punish
             the
             spirit
             of
             another
             ?
             What
             authority
             can
             one
             spirit
             alleadge
             ,
             which
             another
             cannot
             as
             well
             challenge
             ?
             What
             prerogatiue
             of
             spirit
             can
             the
             Pastour
             assume
             ,
             of
             which
             the
             spirit
             of
             the
             people
             may
             not
             as
             well
             presume
             ?
             Vpon
             what
             priuiledge
             can
             any
             superiour
             stand
             ,
             vpon
             which
             ,
             and
             the
             same
             ,
             any
             inferiour
             may
             not
             ,
             or
             will
             not
             as
             well
             insist
             ?
             The
             inferiour
             can
             as
             cōfidently
             assure
             himselfe
             ,
             as
             certainly
             auouch
             ,
             and
             as
             resolutly
             resolue
             himselfe
             ,
             that
             he
             hath
             receaued
             the
             (a)
             
               spirit
               of
               the
               Sonne
               of
               God
               dwelling
               in
               him
               .
            
             That
             he
             hath
             the
             (b)
             
               spirit
               of
               his
               sonne
               abiding
               in
               his
               heart
               ,
               by
               which
               he
               cryeth
               Abbae
               Father
               .
            
             That
             (c)
             
               God
               hath
               giuen
               him
               also
               the
               pledge
               of
               the
               spirit
               ;
               The
            
             (d)
             
               spirit
               of
               adoption
               ;
               VVhich
            
             (e)
             
               doth
               giue
               testimony
               of
               his
               spirit
               .
               That
            
             (f)
             
               his
               spirit
               doth
               search
               all
               thinges
               ,
               yea
               the
               profundities
               of
               God.
               That
            
             (g)
             
               his
               spirit
               doth
               try
               all
               thinges
               ,
               yea
               prophesyes
               ;
               Doth
            
             (h)
             
               try
               all
               spirits
               
               if
               they
               be
               of
               God
            
             ;
             And
             that
             he
             is
             (i)
             
               a
               spirituall
               man
               ,
               doth
               iudge
               of
               all
               thinges
               ,
               and
               himselfe
               is
               to
               be
               iudged
               of
               no
               man
               ,
               because
               he
               hath
               the
               sense
               of
               Christ
               ,
               and
               knoweth
               the
               sense
               of
               our
               Lord
               ,
               that
               may
               instruct
               him
               .
            
             Where
             is
             then
             the
             authority
             of
             the
             Pastour
             ouer
             a
             flocke
             endewed
             with
             this
             spirit
             ,
             or
             the
             power
             of
             the
             superiour
             to
             correct
             a
             people
             full
             of
             this
             spirit
             ?
             How
             shall
             the
             one
             compell
             to
             obey
             ,
             and
             the
             other
             haue
             the
             liberty
             of
             the
             spirit
             not
             to
             obey
             ?
             What
             order
             or
             subordination
             ,
             what
             discipline
             &
             gouernement
             can
             be
             established
             among
             such
             spirits
             ,
             or
             men
             ruled
             and
             directed
             by
             such
             spirits
             ?
          
           
             Thirdly
             ,
             this
             priuate
             spirit
             cannot
             giue
             any
             certainty
             ,
             
             or
             infallibility
             of
             the
             verity
             of
             his
             iudgment
             ;
             for
             it
             cannot
             assure
             and
             secure
             any
             ,
             that
             it
             is
             a
             spirit
             of
             God
             not
             Sathan
             ,
             of
             light
             not
             darknesse
             ,
             of
             truth
             not
             falshood
             ,
             of
             a
             true
             not
             a
             false
             Prophet
             .
             It
             cannot
             assure
             &
             secure
             any
             ,
             that
             his
             iudgment
             ,
             for
             example
             ,
             of
             predestination
             ,
             iustification
             ,
             certainty
             of
             saluation
             of
             only
             fayth
             ,
             is
             not
             a
             presumption
             ,
             and
             illusion
             ,
             and
             rather
             hereticall
             ,
             then
             Catholike
             doctrine
             .
             It
             cannot
             assure
             and
             secure
             others
             either
             that
             the
             spirit
             is
             true
             ,
             or
             that
             the
             iudgement
             of
             it
             ,
             is
             vpright
             ,
             or
             that
             the
             doctrine
             of
             it
             is
             true
             ;
             all
             sectes
             ,
             and
             heresies
             ,
             whether
             Caluinist
             or
             Lutheran
             ,
             rigid
             or
             milder
             ,
             whether
             Protestant
             or
             Puritan
             ,
             whether
             Brownist
             or
             Familist
             ,
             whether
             Anabaptist
             or
             Arian
             ,
             whether
             Swenkfeldian
             or
             Libertine
             ,
             challeng
             it
             for
             the
             certainty
             of
             their
             doctrine
             as
             true
             ,
             are
             taught
             ,
             and
             directed
             by
             it
             as
             true
             ;
             and
             yet
             some
             ,
             or
             all
             of
             them
             must
             needes
             be
             false
             ,
             as
             being
             contrary
             euery
             one
             to
             another
             ,
             euery
             one
             condemning
             another
             ,
             and
             all
             condemned
             by
             the
             authority
             of
             Gods
             Church
             ,
             and
             by
             the
             spirit
             of
             God
             ,
             instructing
             and
             assisting
             it
             .
             By
             all
             which
             it
             is
             apparent
             that
             the
             priuate
             spirit
             wanting
             visibility
             to
             be
             knowne
             ,
             authority
             to
             iudge
             ,
             and
             infallibility
             to
             secure
             ,
             cannot
             be
             an
             authenticall
             iudge
             of
             controuersies
             of
             Fayth
             .
          
           
             Fourthly
             ,
             
             the
             fourth
             reason
             against
             this
             priuate
             spirits
             infallible
             authority
             to
             iudge
             of
             fayth
             ,
             is
             drawne
             from
             the
             properties
             of
             a
             rule
             ,
             &
             foundation
             of
             fayth
             ,
             before
             assigned
             ;
             all
             which
             are
             wanting
             in
             it
             .
             For
             first
             ,
             it
             wants
             the
             promise
             of
             any
             certainty
             ,
             and
             infallibility
             ;
             it
             hath
             no
             promise
             ,
             
             or
             
             warrāt
             in
             Scripture
             ,
             that
             it
             is
             the
             Pillar
             (a)
             
               and
               ground
               of
               truth
               ▪
               the
            
             (b)
             
               house
               ,
               the
               temple
               ,
               the
               kingdome
               of
               Christ
               ;
               that
               hell
               gates
               shal
               not
               preuaile
               against
               it
               ;
               that
            
             (c)
             
               he
               who
               heareth
               it
               heareth
               Christ
               ;
               who
            
             (d)
             
               contemneth
               it
               contemneth
               Christ
               ;
               and
            
             (e)
             
               who
               obeys
               it
               not
               is
               as
               the
               Heathen
               and
               Publican
               ;
               that
            
             (f)
             
               it
               shall
               remayne
               with
               euery
               man
               ,
               shall
               teach
               euery
               man
               all
               truth
               ,
               and
               instruct
               euery
               man
               in
               all
               which
               Christ
               shall
               speake
               to
               him
               .
            
             All
             which
             yet
             are
             promised
             to
             the
             holy
             Church
             ,
             and
             the
             spirit
             of
             God
             in
             it
             .
          
           
             Secondly
             ,
             It
             wants
             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)
             
               a
               Rocke
            
             ;
             a
             (b)
             
               pillar
               ,
               a
               foundation
            
             ;
             as
             (c)
             
               the
               Sunne
               before
               God
            
             ;
             as
             sure
             as
             (d)
             
               the
               day
               ,
               and
               the
               night
            
             ;
             that
             it
             hath
             (e)
             
               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
             A●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
             (a)
             
               as
               a
               tabernacle
               in
               the
               Sunne
            
             ;
             (b)
             
               the
               Sunne
               in
               my
               light
            
             ;
             (c)
             
               a
               candle
               vpon
               a
               candlesticke
               ;
               or
            
             (d)
             
               seauen
               candlestickes
               in
               the
               Temple
               ;
               a
            
             (e)
             
               citty
               vpon
               a
               hill
            
             ;
             (f)
             
               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
             ,
             (a)
             
               all
               whose
               hartes
               are
               diuided
               ,
               and
            
             (b)
             
               like
               the
               Aegyptians
               ,
               run
               togeather
               against
               the
               Aegyptians
               ;
               and
            
             (c)
             
               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
             (d)
             
               keepeth
               vnity
               of
               the
               spirit
               in
               the
               body
               of
               peace
            
             ;
             (e)
             
               which
               should
               continue
               them
               in
               one
               minde
            
             ;
             (f)
             
               in
               one
               agreement
               and
               iudgement
            
             ;
             (g)
             
               in
               one
               hart
               and
               soule
               ,
               in
               one
               way
               and
               path
            
             ;
             (h)
             
               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
             dissonance●
             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
             Christiās
             ,
             more
             then
             of
             Iewes
             ,
             Turkes
             ,
             or
             Pagans
             ,
             therefore
             it
             cannot
             extend
             it selfe
             to
             all
             Nations
             ,
             (a)
             
               enlarge
               the
               place
               of
               his
               Tents
               ,
               stretch
               out
               the
               skins
               of
               his
               Tabernacles
            
             ;
             (b)
             
               increase
               the
               sea
               with
               knowledge
            
             ;
             (c)
             
               sucke
               the
               milke
               of
               Gentils
               ,
               and
               be
               nursed
               with
               the
               Tette
               of
               Kings
            
             ;
             (d)
             
               it
               cannot
               conuert
               the
               multitude
               of
               Iles
            
             ;
             (e)
             
               bring
               in
               the
               riches
               of
               the
               Gentills
            
             ;
             (f)
             
               preach
               pennance
               ,
               and
               remission
               of
               sinnes
            
             ;
             (g)
             
               from
               Hierusalem
               to
               the
               vttermost
               of
               the
               earth
            
             ;
             
             (h)
             
               from
               North
               to
               South
               ,
               from
               Sabaoth
               to
               Sabaoth
            
             ;
             (i)
             
               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
             (a)
             
               the
               Kingdome
            
             ,
             (b)
             
               the
               Citty
            
             ,
             (c)
             
               the
               Inheritance
            
             ,
             (d)
             
               the
               House
            
             ,
             (e)
             
               the
               Temple
            
             ,
             (f)
             
               the
               Spouse
            
             ,
             or
             (g)
             
               the
               body
               of
               Christ
            
             ;
             which
             yet
             the
             Church
             of
             God
             ,
             by
             his
             spirit
             in
             it
             ,
             hath
             .
             We
             read
             of
             no
             authority
             it
             hath
             ,
             either
             (h)
             
               to
               bind
               or
               loose
               sinnes
            
             ,
             (i)
             or
             
               to
               offer
               sacrifice
            
             ,
             or
             
               to
               minister
               Sacraments
            
             ,
             or
             
               to
               instruct
               in
               all
               Truth
            
             ;
             (k)
             
               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
             (l)
             
               what
               it
               shall
               say
               to
               vs
               ,
               do
               ;
               to
               heare
               and
               obey
               it
               ,
               as
               Christ
               himselfe
               ,
            
             and
             that
             (m)
             
               vnder
               paine
               of
               despising
               Christ
            
             ;
             (n)
             
               of
               being
               an
               Ethnicke
               ,
               and
               Publican
               ,
            
             (o)
             
               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
             cōfute
             the
             same
             by
             reasons
             drawne
             frō
             the
             nature
             ,
             and
             infallible
             certainty
             of
             Fayth
             ,
             of
             which
             this
             spirit
             is
             assigned
             by
             the
             Protestāts
             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
             thē
             ,
             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-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
            
             (a)
             
               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
             ,
             di●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
             miserable
             .
          
        
         
           
             That
             it
             cannot
             be
             meanes
             of
             the
             integrity
             ,
             and
             perfection
             of
             Faith
             
               SECT
               .
               IIII.
            
             
          
           
             THIRDLY
             ,
             Faith
             as
             it
             is
             one
             and
             certaine
             ,
             
             so
             it
             must
             be
             entire
             and
             Catholicke
             ,
             that
             is
             ,
             the
             doctrine
             of
             it
             must
             both
             in
             all
             points
             be
             wholy
             and
             entirely
             belieued
             ,
             &
             also
             by
             all
             persons
             be
             vniuersally
             and
             Catholikly
             professed
             .
             It
             must
             be
             in
             all
             ,
             and
             euery
             point
             completely
             belieued
             ,
             because
             euery
             point
             by
             God
             reuealed
             ,
             and
             by
             the
             Church
             proposed
             to
             vs
             ,
             is
             of
             equall
             verity
             ,
             certainty
             ,
             and
             necessity
             of
             beliefe
             .
             Therefore
             as
             the
             keeping
             of
             all
             the
             Commandmēts
             doth
             oblige
             all
             ,
             and
             the
             breaking
             of
             any
             one
             ,
             is
             a
             transgression
             of
             the
             Law
             :
             so
             the
             belieuing
             of
             all
             articles
             of
             faith
             ,
             either
             actually
             and
             expresly
             ,
             as
             the
             learned
             doe
             ;
             or
             virtually
             and
             implicite
             as
             the
             vnlearned
             do
             (
             who
             expresly
             belieuing
             the
             principall
             and
             most
             necessary
             to
             be
             expresly
             knowne
             ,
             do
             in
             not
             doubting
             or
             oppugning
             the
             rest
             ,
             virtually
             belieue
             al
             the
             rest
             ,
             in
             that
             they
             belieue
             them
             as
             the
             Church
             doth
             teach
             them
             )
             doth
             in
             like
             manner
             oblige
             all
             ;
             and
             the
             voluntary
             doubting
             ,
             or
             misbelieuing
             of
             any
             one
             ,
             is
             an
             heresy
             against
             fayth
             ,
             and
             doth
             violate
             the
             integrity
             which
             should
             be
             in
             Fayth
             :
             of
             which
             the
             fundamentall
             reason
             is
             ,
             because
             all
             articles
             of
             fayth
             are
             belieued
             for
             one
             and
             the
             same
             infallible
             motiue
             and
             reason
             ,
             that
             is
             ,
             for
             the
             reuelation
             of
             God
             made
             knowne
             by
             infallible
             proposition
             of
             the
             Church
             ,
             of
             which
             whosoeuer
             denies
             the
             authority
             in
             one
             point
             ,
             infringes
             the
             infallibility
             of
             the
             same
             in
             all
             points
             ;
             for
             if
             the
             reuelation
             of
             God
             ,
             or
             proposition
             of
             Church
             may
             faile
             in
             one
             ,
             it
             may
             faile
             in
             all
             ,
             &
             so
             can
             giue
             no
             certainty
             of
             any
             Out
             of
             which
             followes
             ,
             that
             an
             Heretikes
             ,
             who
             obstinatly
             misbelieues
             one
             article
             reuealed
             and
             proposed
             ,
             is
             intensiuè
             no
             lesse
             
             an
             Infidell
             ,
             that
             is
             ,
             as
             destitute
             of
             any
             diuine
             fayth
             ,
             as
             is
             ●
             Pagan
             ,
             who
             belieues
             not
             any
             one
             Christian
             article
             at
             all
             ;
             because
             what
             he
             belieues
             in
             any
             ,
             he
             belieues
             not
             vpon
             a
             right
             true
             and
             solid
             motiue
             of
             beliefe
             ,
             that
             is
             ,
             the
             reuelation
             of
             God
             ,
             and
             proposition
             by
             Church
             ,
             which
             if
             he
             did
             ,
             he
             would
             for
             the
             same
             belieue
             also
             the
             rest
             .
          
           
             It
             must
             likewise
             be
             Catholikly
             and
             vniuersally
             belieued
             ,
             
             that
             is
             ,
             what
             was
             by
             the
             first
             faythfull
             ,
             the
             Apostles
             ,
             &
             others
             in
             the
             first
             ages
             belieued
             ,
             must
             also
             be
             by
             the
             succeeding
             faythfull
             in
             the
             next
             ages
             likewise
             belieued
             ;
             and
             what
             is
             in
             most
             places
             ,
             and
             Countryes
             ,
             and
             hath
             been
             by
             the
             most
             faythfull
             in
             most
             Countryes
             generally
             belieued
             ,
             the
             same
             must
             also
             by
             others
             likewise
             faythfull
             in
             other
             Countryes
             be
             generally
             belieued
             .
             By
             which
             Catholik
             beliefe
             of
             the
             same
             doctrine
             in
             all
             ,
             or
             the
             most
             places
             ,
             persons
             ,
             and
             tymes
             ,
             is
             made
             one
             Catholike
             Church
             among
             all
             persons
             ,
             in
             all
             places
             ,
             and
             all
             tymes
             .
          
           
             But
             that
             this
             Protestant
             priuate
             spirit
             cannot
             produce
             any
             such
             one
             ,
             
             and
             the
             same
             fayth
             ,
             either
             entire
             ,
             and
             whole
             in
             euery
             point
             ,
             or
             Catholicke
             and
             generall
             in
             all
             persons
             ,
             places
             ,
             and
             tymes
             ;
             that
             it
             cannot
             incline
             all
             persons
             ,
             in
             all
             tymes
             ,
             and
             places
             ,
             to
             belieue
             all
             points
             of
             one
             entire
             Catholike
             fayth
             ,
             is
             proued
             .
             First
             ,
             because
             it
             is
             neither
             one
             in
             all
             persons
             ,
             neither
             hath
             any
             lincke
             or
             combination
             of
             any
             vnity
             ,
             to
             combine
             in
             one
             all
             persons
             ,
             as
             neither
             proposing
             to
             all
             persons
             all
             articles
             of
             fayth
             by
             one
             &
             the
             same
             motiue
             ,
             nor
             combining
             all
             persons
             dispersed
             in
             tyme
             ,
             and
             place
             ,
             in
             one
             lincke
             of
             one
             Fayth
             ;
             for
             it
             is
             singular
             ,
             seuerall
             ,
             priuate
             ,
             and
             proper
             in
             euery
             one
             ,
             without
             any
             subordination
             ,
             or
             connexion
             among
             any
             ,
             as
             is
             apparent
             by
             the
             former
             instāces
             of
             
               Luther
               ,
               Zuinglius
               ,
               Caluin
               ,
               Rotman
               ,
               Osiander
               ,
               Illyricus
               ,
               Quintinus
               ,
               Seruetus
               ,
               Blandrata
               ,
            
             and
             others
             ;
             who
             all
             ,
             as
             so
             many
             ruptures
             out
             of
             one
             Riuer
             ,
             hauing
             broke
             the
             bankes
             of
             Catholike
             vnity
             ,
             did
             at
             seuerall
             tymes
             ,
             and
             places
             ,
             diuide
             themselues
             into
             seuerall
             currents
             of
             opposition
             ,
             and
             runne
             al
             a
             course
             contrary
             one
             to
             another
             without
             meanes
             ,
             or
             hope
             of
             euer
             meeting
             ,
             or
             reuniting
             againe
             .
          
           
             Secondly
             ,
             because
             it
             is
             a
             spirit
             of
             separation
             ,
             diuision
             ,
             
             and
             disunion
             ;
             in
             that
             ,
             whomesoeuer
             it
             possesses
             ,
             it
             doth
             separate
             them
             as
             disioynted
             members
             from
             the
             vnion
             of
             Gods
             holy
             Church
             ,
             the
             spouse
             and
             body
             of
             Christ
             ;
             and
             doth
             diuide
             ,
             and
             cut
             them
             into
             seuerall
             peeces
             and
             mammocks
             of
             sects
             ,
             schismes
             ,
             and
             heresyes
             .
             For
             as
             euery
             one
             receaues
             a
             new
             part
             ,
             or
             portion
             of
             this
             new
             spirit
             ,
             he
             chooses
             to
             himselfe
             a
             new
             opinion
             of
             doctrine
             ,
             labours
             to
             erect
             and
             set
             vp
             a
             new
             Conuenticle
             of
             new
             belieuers
             ,
             and
             makes
             himselfe
             the
             head
             or
             follower
             of
             a
             new
             sect
             ,
             or
             heresy
             ;
             and
             so
             all
             sect-maisters
             or
             Heretikes
             ,
             who
             in
             all
             ages
             from
             Christ
             downewardes
             ,
             haue
             separated
             themselues
             from
             his
             Church
             and
             erected
             a
             new
             fayth
             and
             Synagogue
             ,
             haue
             had
             their
             origen
             and
             beginning
             from
             this
             spirit
             ,
             haue
             made
             their
             progresse
             and
             proceeding
             by
             this
             spirit
             ,
             and
             haue
             ended
             themselues
             and
             their
             dolefull
             and
             desperate
             presumption
             in
             the
             obstinacy
             of
             this
             spirit
             .
             In
             all
             which
             the
             scope
             and
             marke
             they
             aymed
             at
             ,
             was
             thereby
             to
             free
             themselues
             from
             all
             order
             and
             subiection
             ,
             thereby
             to
             arrogate
             to
             themselues
             all
             authority
             ,
             and
             dominion
             ;
             thereby
             to
             exercise
             what
             liberty
             they
             best
             affected
             ,
             and
             to
             belieue
             and
             teach
             what
             doctrine
             they
             most
             fancied
             ,
             and
             best
             fitted
             their
             conceit
             &
             humour
             .
          
           
             Thirdly
             ,
             because
             this
             spirit
             is
             inuisible
             ,
             insensible
             ,
             inperceptible
             ,
             and
             vnable
             to
             be
             knowne
             ,
             or
             vnderstood
             (
             as
             they
             graunt
             )
             by
             others
             ,
             or
             any
             ,
             saue
             only
             they
             who
             imagine
             they
             are
             possessed
             with
             it
             .
             And
             as
             it
             is
             inuisible
             and
             vnknowne
             ,
             so
             it
             is
             composed
             of
             an
             inuisible
             and
             vnknowne
             company
             ,
             meeting
             in
             inuisible
             and
             vnknowne
             congregations
             ,
             ministring
             inuisible
             and
             vnknowne
             Sacraments
             ,
             making
             an
             inuisible
             and
             vnknowne
             Church
             ,
             consisting
             of
             inuisible
             and
             vnknowne
             both
             Pastors
             who
             preached
             ,
             and
             people
             who
             heard
             the
             doctrine
             of
             it
             for
             many
             ages
             togeather
             ,
             of
             which
             they
             can
             assigne
             neither
             tyme
             when
             ,
             nor
             place
             where
             ,
             nor
             people
             who
             were
             taught
             by
             them
             ;
             can
             produce
             no
             acts
             ,
             or
             monuments
             ,
             no
             recordes
             ,
             or
             registers
             either
             of
             people
             who
             belieued
             ,
             &
             professed
             this
             their
             faith
             ,
             or
             of
             Princes
             who
             did
             honour
             and
             defend
             it
             ,
             or
             of
             persecutours
             who
             did
             oppose
             and
             persecute
             it
             ,
             or
             of
             any
             men
             ,
             women
             ,
             or
             children
             who
             were
             baptized
             ,
             and
             liued
             ,
             or
             dyed
             in
             
             it
             .
             They
             can
             nominate
             no
             Citty
             ,
             or
             Country
             ,
             no
             Priest
             ,
             or
             Prelate
             ,
             no
             Prince
             or
             Potentate
             ,
             no
             Confessour
             or
             Martyr
             ,
             who
             belieued
             ,
             professed
             ,
             honoured
             ,
             and
             defended
             in
             paper
             ,
             or
             pulpit
             ,
             by
             word
             ,
             or
             sword
             ,
             the
             fayth
             of
             this
             spirit
             :
             and
             why
             ?
             Because
             the
             directour
             is
             a
             spirit
             inuisible
             ,
             which
             compasseth
             a
             Church
             of
             persons
             insensible
             ,
             who
             preach
             a
             doctrine
             incredible
             ,
             and
             performe
             actions
             not
             memorable
             .
             All
             which
             is
             nothing
             els
             ,
             but
             an
             inuinsible
             argument
             of
             an
             impossible
             fiction
             ,
             inuented
             in
             the
             idle
             braines
             of
             braine-sicke
             spirits
             to
             disguise
             the
             nouelty
             of
             a
             new
             ,
             &
             new
             deuised
             Religion
             .
             And
             this
             is
             all
             the
             integrity
             or
             vniuersality
             of
             Fayth
             ,
             that
             this
             priuate
             spirit
             can
             effect
             or
             affoard
             .
          
        
         
           
             That
             it
             cannot
             be
             a
             meanes
             of
             Fayth
             which
             is
             got
             by
             hearing
             .
             
               SECT
               .
               V.
            
             
          
           
             
             FOVRTLY
             ,
             This
             Faith
             which
             is
             thus
             one
             and
             certaine
             ,
             thus
             entire
             and
             Catholicke
             ,
             is
             also
             ordinarily
             by
             one
             and
             the
             same
             way
             and
             meanes
             ,
             imparted
             vnto
             vs
             ,
             that
             is
             ,
             by
             Hearing
             :
             this
             hearing
             proceeds
             from
             Preaching
             ,
             &
             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
             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
             (a)
             
               Captiuity
               all
               vnderstanding
               vnto
               the
               obedience
               of
               Christ
            
             ;
             and
             (b)
             
               as
               children
               of
               obedience
            
             ,
             (c)
             
               receauing
               grace
               for
               obedience
               to
               the
               fayth
               .
            
             Whereupon
             it
             is
             sayd
             ,
             (d)
             
               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
             saluatiō
             ;
             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
             ●n
             like
             manner
             
               Swenkfeldius
               ,
               Rotman
               ,
               Seruetus
               ,
               Quintinus
               ,
               Dauid-george
               ,
               Moore
               ,
               Hacket
               ,
            
             and
             an
             hundred
             more
             Sectaryes
             ,
             had
             euery
             one
             of
             them
             distinct
             spirits
             ,
             and
             contrary
             motions
             of
             them
             in
             the
             sense
             of
             Scripture
             which
             they
             expounded
             ,
             in
             the
             articles
             of
             their
             fayth
             which
             they
             belieued
             ,
             and
             in
             the
             certainty
             of
             their
             saluation
             vpon
             which
             they
             presumed
             ;
             so
             euery
             one
             being
             obliged
             to
             belieue
             and
             follow
             their
             owne
             spirit
             ,
             &
             the
             motion
             of
             it
             ,
             in
             the
             Scripture-sense
             ,
             fayth
             and
             saluation
             ;
             diuers
             should
             be
             obliged
             to
             belieue
             ,
             and
             follow
             contrary
             spirits
             ,
             and
             contrary
             motions
             of
             contrary
             spirits
             ,
             and
             so
             contrary
             senses
             of
             Scripture
             ,
             contrary
             faithes
             and
             religions
             ,
             and
             contrary
             certainty
             of
             saluation
             ,
             which
             is
             as
             absurd
             ,
             as
             in
             religion
             absurd
             may
             be
             .
             Also
             ,
             because
             as
             the
             wind
             blowes
             ,
             so
             the
             spirit
             moues
             ,
             sometymes
             one
             way
             ,
             sometymes
             another
             ,
             sometymes
             to
             this
             thing
             ,
             sometymes
             to
             to
             the
             contrary
             ,
             suggesting
             now
             one
             meaning
             of
             Scripture
             ,
             now
             another
             ,
             now
             one
             Fayth
             ,
             then
             another
             ,
             and
             sometymes
             doubts
             of
             all
             Faith
             ,
             and
             suggests
             no
             fayth
             at
             all
             ,
             &
             often
             dispaires
             of
             all
             grace
             ,
             and
             leaues
             no
             hope
             of
             assurance
             of
             any
             saluation
             at
             all
             :
             It
             would
             likewise
             follow
             that
             men
             should
             be
             obliged
             sometimes
             to
             belieue
             no
             fayth
             at
             all
             ,
             sometymes
             to
             dispaire
             of
             all
             grace
             ,
             goodnes
             ,
             and
             saluation
             ,
             and
             sometymes
             to
             haue
             as
             deep
             a
             conceit
             of
             their
             damnation
             ,
             as
             other
             tymes
             they
             haue
             of
             their
             saluation
             .
             Whereby
             still
             following
             a
             wauering
             spirit
             ,
             and
             tottering
             motions
             of
             it
             ,
             they
             should
             wauer
             and
             totter
             betweene
             vncertaintyes
             ,
             and
             contrarietyes
             ,
             and
             remaine
             alwayes
             vncertaine
             in
             themselues
             ,
             and
             contrary
             to
             others
             ,
             and
             so
             be
             like
             
               Cloudes
               without
               water
               ,
               carryed
               with
               euery
               ayre
               ,
               like
               waues
               of
               the
               Sea
               tossed
               with
               euery
               wind
               ,
               foaming
               out
               their
               owne
               confusion
               ,
               like
               wandering
               stars
               ,
            
             
             
               to
               whome
               a
               storme
               of
               darkenesse
               is
               reserued
               for
               euer
               .
            
             And
             thus
             much
             of
             reasons
             drawne
             from
             the
             nature
             ,
             and
             properties
             of
             Fayth
             ,
             which
             may
             suffice
             to
             conuince
             ,
             that
             this
             priuate
             
             spirit
             ,
             and
             the
             motion
             of
             it
             ,
             are
             so
             farre
             from
             being
             any
             necessary
             meanes
             of
             Fayth
             ,
             and
             Religion
             ,
             that
             they
             cannot
             so
             much
             as
             consist
             with
             any
             ,
             but
             are
             opposite
             to
             all
             true
             Fayth
             and
             Religion
             .
          
        
      
       
         
         
           THE
           PRIVATE
           SPIRITS
           AVTHORITY
           To
           iudge
           of
           Fayth
           ;
           confuted
           by
           circular
           absurdities
           which
           follow
           thereupon
           ,
           in
           the
           groundes
           of
           their
           Fayth
           .
           CHAP.
           VIII
           .
        
         
           
             Of
             the
             nature
             of
             a
             Circle
             ,
             and
             the
             differences
             of
             Circles
             .
             SECT
             .
             I.
             
          
           
             NOTHING
             doth
             make
             more
             pl●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
             euē
             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
             cōfutes
             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
             knowne
             after
             the
             thing
             to
             be
             proued
             .
             All
             which
             inconueniences
             this
             Circular
             manner
             of
             probation
             doth
             inferre
             ,
             making
             the
             probation
             either
             the
             same
             ,
             or
             equally
             ,
             or
             more
             obscure
             then
             the
             thing
             to
             be
             proued
             .
             2.
             
             Because
             it
             would
             follow
             ,
             that
             idem
             should
             be
             
               prius
               &
               posterius
               ,
               notius
               &
               ignotius
               respectu
               eiusdem
               ,
            
             knowne
             &
             vnknowne
             ,
             first
             knowne
             and
             after
             knowne
             in
             respect
             of
             the
             same
             .
             As
             when
             the
             premises
             do
             demonstrate
             the
             conclusion
             they
             must
             be
             first
             and
             better
             knowne
             then
             the
             Concl●sion
             .
             And
             againe
             ▪
             when
             the
             conclusion
             doth
             demonstrate
             the
             premises
             it
             should
             be
             first
             and
             better
             knowne
             then
             the
             premises
             &
             so
             the
             same
             conclusion
             shal
             be
             
               prius
               &
               notius
            
             ,
             as
             demonstrating
             the
             premises
             ,
             and
             
               posterius
               &
               ignotius
            
             ,
             as
             demonstrated
             and
             proued
             by
             the
             premises
             ,
             both
             being
             vnderstood
             of
             the
             same
             premises
             .
             3.
             
             Because
             this
             Circular
             proofe
             ,
             is
             to
             proue
             the
             same
             to
             be
             the
             same
             ,
             because
             it
             is
             the
             same
             ;
             as
             the
             conclusion
             to
             be
             true
             ,
             if
             
             it
             be
             true
             ,
             or
             because
             it
             is
             true
             .
             As
             (
             saith
             
               Aristotle
               )
               Si
               A
               est
               ,
               B
               est
               ;
               si
               B
               est
               ,
               A
               est
               ;
               ergo
               ,
               si
               A
               est
               ,
               A
               est
               .
            
             In
             which
             as
             A
             is
             proued
             to
             be
             A
             ,
             because
             it
             is
             A
             ;
             so
             the
             conclusion
             is
             proued
             to
             be
             true
             ,
             because
             it
             is
             true
             .
             Whereupon
             Aristotle
             concludes
             ,
             that
             euery
             Circular
             proofe
             and
             demonstration
             which
             is
             
               regressus
               ab
               eodem
               ad
               omnino
               idem
               ,
            
             that
             is
             ,
             when
             we
             returne
             frō
             one
             thing
             to
             the
             same
             thing
             againe
             ,
             and
             from
             one
             proofe
             to
             the
             same
             proofe
             againe
             ,
             is
             vitious
             and
             vnlawfull
             in
             Logicke
             .
             And
             thus
             much
             of
             the
             nature
             of
             a
             Circle
             .
          
           
             Secondly
             ,
             for
             the
             difference
             betweene
             a
             proper
             Circle
             ,
             
             which
             is
             bad
             ,
             and
             an
             improper
             which
             is
             good
             and
             lawfull
             ,
             we
             may
             note
             also
             ,
             that
             euery
             kind
             of
             Circular
             and
             reciprocall
             proofe
             is
             not
             vnlawfull
             ;
             for
             some
             is
             reciprocall
             betweene
             the
             cause
             and
             the
             effect
             ,
             as
             betweene
             rationale
             and
             risibile
             ,
             betweene
             the
             Sunne
             &
             the
             Day
             .
             And
             thus
             may
             be
             proued
             the
             effect
             by
             the
             cause
             
               à
               priori
            
             ,
             as
             
               Est
               risibile
               quia
               est
               rationale
               :
               est
               dies
               quia
               Sol
               lucet
            
             ;
             or
             on
             the
             contrary
             ,
             the
             cause
             by
             the
             effect
             
               à
               posteriori
            
             ,
             as
             
               Est
               rationale
               quia
               est
               risibile
            
             :
             or
             
               Sol
               lucet
               quia
               est
               dies
            
             .
             Other
             proofes
             are
             reciprocall
             betweene
             two
             causes
             of
             diuers
             kindes
             ,
             as
             betweene
             the
             efficient
             cause
             and
             the
             finall
             ,
             in
             which
             sense
             we
             proue
             Phisicke
             to
             be
             good
             because
             ,
             as
             the
             efficient
             cause
             ,
             it
             causeth
             and
             worketh
             health
             ;
             and
             health
             to
             be
             good
             ,
             because
             as
             the
             finall
             cause
             ,
             or
             end
             it
             moueth
             to
             take
             Phisicke
             .
             Or
             betweene
             the
             efficient
             and
             materiall
             cause
             ,
             as
             when
             we
             proue
             the
             entrance
             of
             the
             wind
             to
             be
             the
             cause
             ,
             that
             is
             efficient
             of
             opening
             the
             window
             ,
             and
             the
             opening
             of
             the
             window
             to
             be
             the
             cause
             that
             is
             materiall
             of
             the
             entrance
             of
             the
             wind
             .
             Or
             when
             we
             proue
             the
             aboundance
             of
             raine
             by
             the
             aboundance
             of
             vapours
             ,
             as
             by
             the
             materiall
             cause
             ;
             and
             the
             aboundance
             of
             vapours
             ,
             by
             the
             aboundance
             of
             raine
             ,
             as
             by
             the
             effect
             .
             All
             which
             kind
             of
             reciprocall
             or
             Circular
             proofe
             ,
             of
             the
             cause
             by
             the
             effect
             ,
             and
             the
             effect
             by
             the
             cause
             ,
             or
             of
             one
             cause
             by
             another
             ,
             is
             good
             and
             allowed
             in
             Logicke
             ,
             as
             being
             improperly
             a
             Circle
             .
             Only
             that
             which
             is
             disallowed
             ,
             and
             by
             Aristotle
             ,
             &
             all
             condemned
             ,
             is
             that
             proper
             manner
             of
             Circle
             ,
             which
             is
             ,
             1.
             when
             in
             the
             same
             kind
             of
             cause
             one
             thing
             is
             proued
             by
             another
             ,
             and
             this
             againe
             by
             the
             former
             ,
             which
             is
             either
             
             
               idem
               per
               idem
            
             ,
             or
             
               ignotum
               per
               ignotius
            
             .
             2.
             
             When
             this
             reciprocall
             proofe
             is
             made
             by
             one
             and
             the
             same
             cause
             ,
             in
             one
             and
             the
             same
             manner
             of
             proofe
             .
             3.
             
             When
             to
             one
             ,
             and
             the
             selfe
             same
             person
             this
             one
             thing
             is
             thus
             proued
             by
             another
             ,
             and
             this
             againe
             by
             the
             former
             ,
             the
             one
             mutually
             prouing
             the
             other
             :
             as
             when
             the
             premises
             demonstrate
             the
             conclusion
             ,
             and
             the
             conclusion
             againe
             the
             premises
             ,
             both
             being
             otherwise
             vnknowne
             .
             As
             when
             the
             maister
             proues
             the
             seruant
             to
             be
             innocent
             ,
             and
             the
             seruant
             the
             maister
             ,
             both
             being
             before
             suspected
             as
             guilty
             .
             In
             which
             the
             same
             thing
             is
             notius
             &
             
               ignotius
               ,
               prius
               &
               posterius
            
             ,
             that
             is
             ,
             more
             knowne
             and
             lesse
             knowne
             ,
             first
             knowne
             and
             after
             knowne
             ,
             both
             in
             one
             and
             the
             same
             respect
             ,
             and
             in
             respect
             of
             one
             and
             the
             same
             person
             ,
             and
             so
             a
             thing
             vnknowne
             is
             proued
             by
             another
             more
             vnknowne
             ,
             which
             is
             that
             vnlawfull
             Circle
             or
             Circular
             manner
             of
             demonstration
             disallowed
             and
             condemned
             by
             Aristotle
             .
             By
             which
             is
             manifest
             what
             a
             Circular
             proofe
             is
             ,
             and
             of
             Circular
             manners
             of
             proofes
             ,
             which
             is
             improper
             &
             lawfull
             ,
             and
             which
             proper
             and
             vnlawfull
             .
          
           
             Thirdly
             ,
             Both
             Catholicks
             and
             Protestantes
             ,
             do
             mutually
             accuse
             one
             another
             of
             this
             vicious
             and
             Circular
             arguing
             ,
             and
             manner
             of
             proofe
             .
             The
             Protestants
             accuse
             the
             Catholicks
             because
             they
             proue
             the
             authority
             of
             the
             scripture
             by
             the
             authority
             of
             the
             Church
             ,
             and
             the
             authority
             of
             the
             Church
             by
             the
             authority
             of
             scripture
             .
             For
             aske
             a
             Catholicke
             how
             he
             knowes
             the
             Scripture
             to
             be
             infallible
             and
             true
             ,
             he
             will
             answer
             ,
             because
             the
             Church
             tels
             him
             it
             is
             so
             :
             aske
             him
             how
             he
             proues
             the
             Church
             to
             be
             infallible
             and
             true
             ,
             he
             wil
             answer
             because
             the
             scripture
             sayes
             it
             is
             so
             ;
             and
             so
             he
             proues
             the
             Scripture
             by
             the
             Church
             ,
             and
             the
             Church
             by
             the
             Scripture
             .
             The
             Catholicks
             accuse
             the
             Protestants
             because
             they
             proue
             the
             scripture
             by
             the
             spirit
             ,
             and
             the
             spirit
             by
             the
             scripture
             :
             for
             aske
             a
             Protestant
             how
             he
             knowes
             the
             scripture
             to
             be
             true
             ,
             and
             the
             true
             sense
             of
             it
             ,
             he
             answers
             because
             the
             spirit
             so
             tels
             and
             assures
             him
             :
             aske
             him
             how
             he
             knowes
             the
             spirit
             that
             it
             is
             of
             God
             ,
             and
             speakes
             truth
             ,
             he
             answers
             because
             the
             scripture
             tels
             and
             assures
             him
             so
             ;
             and
             so
             he
             knowes
             the
             Scripture
             by
             the
             spirit
             ,
             and
             the
             spirit
             by
             the
             Scripture
             .
          
        
         
           
           
             The
             Catholikes
             cleared
             from
             the
             obiected
             Circle
             ,
             against
             their
             doctrine
             .
             
               SECT
               .
               II.
            
             
          
           
             THE
             question
             therefore
             is
             ,
             whether
             the
             Catholiks
             betweene
             Scripture
             and
             Church
             ,
             
             or
             the
             Protestants
             betweene
             the
             Scripture
             and
             the
             Spirit
             ,
             and
             otherwise
             ,
             do
             fall
             into
             this
             kind
             of
             vitious
             argumentation
             ,
             and
             proofe
             ,
             in
             māner
             of
             a
             Circle
             .
             And
             that
             the
             Catholikes
             are
             free
             from
             this
             fault
             ,
             and
             do
             make
             their
             proofe
             to
             seuerall
             sortes
             of
             persons
             in
             seuerall
             kinds
             of
             causes
             ,
             &
             by
             a
             partiall
             manner
             of
             proofe
             ,
             and
             thereby
             do
             still
             proue
             one
             thing
             vnknowne
             by
             another
             more
             knowne
             to
             those
             persons
             ,
             is
             first
             to
             be
             proued
             .
          
           
             For
             which
             we
             may
             note
             ,
             that
             the
             Catholikes
             require
             to
             Fayth
             (
             for
             so
             much
             as
             is
             for
             our
             purpose
             )
             two
             thinges
             .
             
             First
             ,
             a
             preparation
             ,
             to
             prepare
             vs
             to
             accept
             the
             thinges
             belieued
             as
             credible
             ,
             and
             in
             prudence
             worthy
             to
             be
             belieued
             ,
             which
             is
             wrought
             by
             credible
             testimonyes
             ,
             such
             as
             are
             miracles
             ,
             consent
             ,
             sanctity
             ,
             antiquity
             ,
             and
             the
             rest
             before
             mētioned
             ,
             by
             which
             our
             vnderstanding
             is
             euidently
             conuinced
             to
             iudge
             and
             accept
             of
             the
             Christian
             Religion
             ,
             as
             more
             worthy
             or
             credit
             then
             any
             other
             .
             Secondly
             ,
             they
             require
             a
             firme
             assent
             or
             beliefe
             to
             the
             articles
             of
             fayth
             ,
             proposed
             as
             true
             ,
             and
             of
             infallible
             verity
             ,
             which
             is
             wrought
             by
             the
             habit
             of
             fayth
             ,
             and
             dependes
             vpon
             the
             diuine
             reuelation
             of
             God
             ,
             declaring
             in
             Scripture
             ,
             or
             Tradition
             ,
             and
             proposing
             by
             holy
             Church
             ,
             what
             ,
             and
             why
             we
             are
             to
             belieue
             :
             vpon
             which
             reuelation
             thus
             proposed
             ,
             we
             settle
             our
             last
             resolution
             of
             fayth
             ,
             and
             the
             certainty
             of
             it
             ,
             as
             vpon
             the
             former
             credible
             motiues
             ,
             or
             humane
             fayth
             we
             setled
             our
             preparation
             ,
             or
             acceptation
             of
             fayth
             ,
             and
             the
             credibility
             of
             it
             .
             Now
             ,
             if
             we
             compare
             or
             apply
             these
             togeather
             ,
             it
             will
             euidently
             appeare
             ,
             that
             in
             neither
             is
             committed
             any
             Circle
             ,
             because
             the
             former
             ,
             that
             is
             ,
             the
             acceptation
             depends
             vpon
             credible
             motiues
             which
             are
             as
             the
             Samaritan
             womans
             word
             ,
             making
             it
             seeme
             probable
             that
             Christ
             was
             the
             Messias
             ;
             and
             the
             later
             ,
             that
             is
             the
             assent
             to
             Fayth
             ,
             dependes
             ●pon
             diuine
             reuelation
             ,
             which
             is
             as
             our
             
             Sauiours
             word
             reuealing
             to
             them
             ,
             that
             he
             is
             the
             true
             Messias
             ,
             and
             so
             both
             haue
             seuerall
             grounds
             and
             principles
             on
             which
             they
             depend
             ;
             the
             one
             credible
             testimonies
             ,
             the
             other
             diuine
             reuelation
             :
             wherby
             comparing
             them
             togeather
             ,
             no
             appearance
             of
             any
             circular
             proofe
             can
             be
             found
             betweene
             them
             .
          
           
             For
             the
             actuall
             assent
             and
             beliefe
             it selfe
             ,
             whereby
             we
             infallibly
             belieue
             the
             mysteries
             reuealed
             ,
             though
             we
             belieue
             the
             verity
             of
             Scripture
             reuelations
             by
             the
             authority
             of
             Church
             proposition
             ,
             and
             Church
             proposition
             for
             the
             authority
             of
             Scripture
             reuelation
             ,
             whereby
             Scripture
             reuelation
             doth
             giue
             vs
             testimony
             of
             Church
             proposition
             ,
             and
             againe
             Church
             proposition
             of
             Scripture
             reuelation
             ;
             Yet
             that
             this
             reciprocall
             testimony
             and
             proofe
             ,
             is
             not
             any
             proper
             and
             vitious
             Circle
             ,
             is
             proued
             .
             First
             ,
             because
             it
             is
             
               in
               diuerso
               genere
               causa
            
             ,
             
             in
             diuers
             kinds
             of
             causes
             (
             which
             before
             out
             of
             Aristotle
             is
             admitted
             for
             good
             and
             lawfull
             :
             )
             for
             the
             testimonyes
             of
             Scripture
             reuelation
             to
             the
             infallibility
             of
             Church
             proposition
             is
             causall
             as
             a
             cause
             ,
             
             and
             that
             formall
             ,
             why
             we
             belieue
             and
             assent
             to
             Church
             proposition
             .
             But
             Church
             proposition
             is
             only
             conditionall
             ,
             as
             
               conditio
               sine
               quae
               non
            
             ,
             to
             know
             Scripture
             reuelation
             ;
             and
             so
             they
             are
             reciprocall
             in
             a
             different
             manner
             of
             proofe
             ,
             the
             one
             ,
             that
             is
             Scripture
             ,
             
               à
               priori
            
             ,
             as
             including
             diuine
             reuelation
             ;
             the
             other
             ,
             that
             is
             Church
             ,
             
               à
               posteriori
            
             ,
             required
             only
             as
             a
             condition
             .
             The
             former
             ,
             as
             a
             formall
             precedent
             cause
             ;
             the
             latter
             ,
             as
             a
             subsequent
             annexed
             condition
             .
             Both
             of
             them
             not
             much
             vnlike
             to
             our
             Sauiours
             testimony
             of
             
               S.
               Iohn
               Baptist
            
             ,
             and
             to
             
               S.
               Iohns
            
             testimony
             of
             our
             Sauiour
             :
             the
             one
             as
             of
             God
             and
             infallible
             ,
             the
             other
             as
             of
             an
             holy
             man
             ,
             &
             credible
             :
             or
             to
             the
             testimony
             of
             our
             B.
             Sauiour
             ,
             &
             the
             woman
             to
             the
             Samaritans
             :
             the
             one
             as
             giuing
             certainty
             ,
             the
             other
             as
             proposing
             credibility
             of
             his
             being
             the
             Messias
             :
             Or
             to
             the
             former
             example
             of
             rationale
             and
             risibile
             ,
             of
             the
             Sun-shine
             and
             the
             Day
             ,
             of
             the
             Vapours
             and
             Raine
             ,
             of
             the
             opening
             the
             Window
             and
             the
             entring
             of
             the
             Wind.
             All
             which
             reciprocally
             proue
             one
             another
             ,
             as
             the
             cause
             and
             the
             effect
             ,
             or
             as
             seuerall
             causes
             .
             And
             all
             which
             doe
             much
             resemble
             the
             testimony
             of
             Scripture
             to
             the
             Church
             ,
             and
             of
             the
             Church
             to
             the
             Scripture
             ,
             which
             is
             likewise
             in
             a
             seuerall
             kind
             of
             causality
             ,
             
             and
             a
             different
             manner
             of
             probation
             .
          
           
             Secondly
             ,
             because
             this
             reciprocall
             proofe
             is
             not
             
               ad
               omnino
               idem
            
             ,
             as
             Aristotle
             requires
             to
             a
             proper
             Circle
             ,
             that
             is
             ,
             
             the
             one
             is
             not
             the
             totall
             and
             sole
             cause
             of
             knowing
             the
             other
             .
             For
             Church
             proposition
             is
             not
             knowne
             only
             by
             Scripture
             reuelation
             ,
             and
             no
             other
             way
             ;
             but
             also
             by
             other
             proofes
             ,
             signes
             ,
             and
             credible
             testimonies
             ,
             conuincing
             that
             Church
             authority
             is
             necessary
             and
             infallible
             to
             distinguish
             true
             sense
             of
             Scripture
             from
             false
             ,
             and
             to
             end
             Controuersies
             about
             Scripture
             .
             And
             therefore
             as
             Aristotle
             admits
             ,
             that
             though
             the
             premises
             haue
             proued
             the
             conclusion
             ,
             yet
             the
             conclusion
             may
             againe
             proue
             the
             premises
             ,
             &
             that
             
               in
               eodem
               genere
               causae
            
             ,
             so
             that
             the
             conclusion
             be
             proued
             by
             another
             medium
             then
             by
             the
             premises
             .
             So
             ,
             though
             the
             Scripture
             reuelation
             proue
             Church
             proposition
             ,
             yet
             Church
             proposition
             may
             againe
             reciprocally
             proue
             Scripture
             reuelation
             ,
             so
             it
             be
             knowne
             by
             another
             meanes
             (
             as
             we
             see
             it
             is
             )
             then
             only
             by
             Scripture
             reuelation
             ;
             for
             this
             ,
             according
             to
             Aristotle
             ,
             is
             only
             an
             improper
             Circle
             ,
             and
             not
             a
             bad
             ,
             and
             vnlawfull
             Circle
             .
          
           
             Thirdly
             ,
             because
             this
             reciprocall
             proofe
             is
             not
             to
             one
             &
             the
             same
             person
             who
             is
             ignorant
             or
             doubtful
             of
             both
             :
             but
             to
             diuers
             persons
             ,
             and
             such
             as
             suppose
             the
             one
             .
             For
             to
             a
             Catholike
             who
             admits
             ,
             as
             belieued
             ,
             Church
             propositiō
             ,
             we
             proue
             by
             it
             Scripture-sense
             ,
             or
             reuelation
             ,
             and
             so
             an
             vnknowne
             thing
             to
             him
             ,
             by
             another
             thing
             supposed
             and
             knowne
             to
             him
             :
             but
             to
             a
             Protestant
             who
             admits
             ,
             as
             by
             him
             belieued
             ,
             Scripture
             reuelation
             ,
             we
             proue
             by
             it
             Church
             proposition
             ,
             &
             so
             to
             him
             a
             thing
             vnknowne
             by
             another
             more
             knowne
             .
             But
             to
             a
             Pagan
             who
             admits
             neither
             Scripture
             reuelation
             ,
             nor
             Church
             proposition
             ,
             we
             proue
             neither
             of
             them
             one
             by
             another
             ,
             but
             both
             the
             one
             and
             the
             other
             by
             other
             probable
             motiues
             and
             credible
             testimonies
             ,
             more
             agreeable
             to
             his
             natural
             capacity
             ,
             and
             by
             them
             persuade
             him
             ,
             first
             to
             accept
             as
             credible
             ,
             Church
             proposition
             ,
             and
             by
             it
             Scripture
             reuelation
             :
             by
             which
             Scripture
             and
             Church
             ,
             or
             scripture
             expounded
             by
             Church
             ,
             we
             persuade
             him
             to
             assent
             ,
             and
             belieue
             the
             articles
             reuealed
             .
             In
             all
             which
             we
             proue
             
               ignotum
               per
               notius
            
             ,
             the
             vnknowne
             by
             the
             more
             knowne
             to
             him
             ,
             and
             so
             preparing
             him
             
             to
             giue
             credit
             to
             one
             ,
             do
             by
             that
             induce
             him
             to
             belieue
             the
             other
             .
             By
             which
             meanes
             ,
             we
             still
             proceed
             from
             a
             thing
             knowne
             ,
             to
             an
             vnknowne
             to
             that
             person
             ,
             and
             so
             auoyd
             the
             Circle
             ,
             and
             begging
             of
             the
             question
             ,
             into
             which
             the
             Protestants
             runne
             ,
             and
             there
             sticke
             fast
             .
             In
             which
             ,
             note
             the
             difference
             betweene
             them
             and
             vs
             ,
             for
             they
             proue
             reciprocally
             and
             circularly
             the
             Scripture
             by
             the
             spirit
             ,
             and
             the
             spirit
             againe
             by
             scripture
             in
             the
             same
             kind
             of
             proofe
             ,
             to
             wit
             formally
             ,
             as
             shal
             be
             shewed
             :
             We
             proue
             scripture
             by
             Church
             ,
             and
             Church
             by
             scripture
             ,
             in
             diuers
             kindes
             of
             cause
             ,
             to
             wit
             ,
             the
             one
             causall
             ,
             and
             the
             other
             conditionall
             ,
             as
             is
             shewed
             .
             2.
             
             They
             proue
             the
             one
             by
             the
             other
             ,
             no
             otherwise
             knowne
             then
             by
             the
             other
             ,
             as
             the
             scripture
             by
             the
             spirit
             ,
             which
             spirit
             is
             only
             ,
             and
             by
             no
             other
             meanes
             ,
             knowne
             then
             by
             scripture
             ,
             and
             
               é
               contra
            
             ,
             as
             shal
             be
             shewed
             :
             But
             we
             haue
             more
             means
             to
             know
             the
             Church
             then
             by
             scripture
             ,
             as
             is
             shewed
             .
             3.
             
             They
             proue
             one
             by
             the
             other
             to
             the
             same
             person
             ,
             to
             wit
             the
             Protestant
             ,
             doubtfull
             of
             both
             :
             we
             to
             diuers
             persons
             who
             suppose
             &
             belieue
             the
             one
             ,
             &
             so
             (
             
               ad
               hominem
            
             )
             by
             that
             we
             proue
             the
             other
             .
             Al
             which
             as
             it
             is
             true
             as
             presently
             shal
             be
             shewed
             ,
             so
             it
             shewes
             an
             apparent
             difference
             between
             the
             Protestant
             circular
             māner
             of
             proofe
             of
             scripture
             by
             spirit
             ,
             and
             of
             spirit
             by
             scripture
             ;
             and
             of
             our
             Catholike
             improper
             Circle
             ,
             and
             lawfull
             manner
             of
             proofe
             of
             scripture
             by
             Church
             ,
             and
             of
             Church
             by
             scripture
             .
             And
             thus
             much
             to
             cleare
             the
             imputation
             layd
             vpon
             Catholikes
             for
             their
             circular
             manner
             of
             proceeding
             in
             their
             proofe
             of
             scripture
             by
             the
             Church
             ,
             and
             of
             Church
             by
             scripture
             .
          
        
         
           
             The
             Protestants
             diuers
             manners
             of
             Circles
             .
             SECT
             .
             III.
             
          
           
             
               
                 SVBDIV.
                 ●
              
               .
               The
               Circle
               betweene
               the
               Scripture
               ,
               and
               the
               Spirit
               .
            
             
               IT
               remaynes
               to
               shew
               ,
               that
               the
               Protestants
               doe
               seuerall
               wayes
               fall
               into
               this
               vnlawfull
               Circular
               manner
               of
               probation
               ,
               
               for
               which
               we
               may
               note
               ,
               how
               the
               Protestants
               for
               their
               doctrine
               of
               fayth
               ,
               iustification
               ,
               and
               saluation
               ,
               
               do
               make
               this
               gradation
               &
               concatenation
               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-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
               cōclusion
               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
               Mon●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
               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
               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
               Protestāt
               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
               Coūcells
               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
               adm●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
               graūted
               .
               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
               Protestāts
               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
             ,
             his
             grace
             ,
             and
             to
             man
             also
             :
             and
             that
             the
             other
             doth
             as
             much
             derogate
             and
             take
             away
             all
             honour
             ,
             and
             giue
             all
             dishonour
             to
             the
             same
             .
          
           
             Which
             ,
             that
             we
             may
             the
             better
             vnderstand
             ,
             we
             may
             cōceaue
             how
             the
             Diuell
             (
             that
             Rebell
             against
             God
             ,
             
             and
             the
             enemy
             of
             man
             )
             as
             he
             labours
             by
             all
             meanes
             to
             auert
             man
             frō
             the
             loue
             of
             God
             ,
             and
             to
             conuert
             him
             to
             the
             loue
             of
             the
             creature
             :
             so
             his
             chiefe
             desire
             is
             to
             depriue
             God
             of
             his
             honour
             due
             to
             him
             ,
             and
             to
             deriue
             the
             same
             to
             his
             creatures
             ,
             thereby
             to
             draw
             man
             to
             an
             affectation
             of
             Deity
             ,
             to
             rob
             God
             of
             his
             honour
             ,
             and
             to
             giue
             it
             to
             man.
             Thus
             in
             paradise
             he
             perswaded
             our
             first
             Parents
             ,
             that
             they
             should
             be
             
               as
               Gods
            
             ,
             as
             himselfe
             had
             before
             in
             heauen
             attempted
             to
             be
             like
             to
             the
             highest
             .
             For
             this
             end
             this
             Pluto
             or
             Lucifer
             ,
             of
             his
             Proserpina
             ,
             that
             is
             ,
             Infidelity
             his
             spouse
             ,
             begat
             two
             daughters
             ;
             the
             first
             and
             eldest
             is
             Idolatry
             ,
             the
             next
             and
             second
             ,
             
               Heresy
               .
               Idolatry
            
             he
             begat
             in
             the
             law
             of
             Nature
             ,
             which
             raigned
             long
             ,
             from
             soone
             after
             Adam
             vntill
             some
             yeares
             after
             Christ
             .
             Heresy
             he
             begat
             in
             the
             law
             of
             Grace
             ,
             which
             presently
             after
             Christ
             rebelled
             and
             sought
             to
             tyranyze
             against
             Christs
             Church
             .
             Idolatry
             insteed
             of
             one
             God
             made
             many
             ,
             and
             the
             true
             honour
             of
             one
             God
             diuided
             to
             many
             false
             Gods.
             Heresy
             ,
             insteed
             of
             one
             fayth
             ,
             introduceth
             many
             false
             opinions
             ,
             &
             diuides
             the
             vnity
             of
             Christs
             Church
             in
             many
             sects
             .
             Idolatry
             ,
             was
             ingendred
             ,
             as
             snakes
             of
             dunge
             ,
             out
             of
             the
             corruption
             of
             vertue
             and
             piety
             ,
             and
             out
             of
             the
             increase
             of
             lust
             ,
             ambition
             ,
             and
             cruelty
             .
             Heresy
             ,
             in
             like
             manner
             sprung
             vp
             out
             of
             disobedience
             ,
             pride
             ,
             and
             lust
             ,
             &
             being
             like
             (
             as
             one
             egge
             is
             to
             another
             )
             to
             Idolatry
             ,
             of
             one
             Viper
             begat
             another
             ;
             of
             one
             Heresy
             ,
             many
             ,
             till
             at
             length
             a
             whole
             brood
             
             and
             sinke
             full
             of
             viperous
             Heresies
             ,
             burst
             out
             and
             infected
             a
             great
             part
             of
             the
             Christian
             world
             .
             When
             therefore
             ,
             by
             the
             light
             of
             iustice
             Christ
             Iesus
             ,
             Idolatry
             the
             elder
             sister
             ,
             &
             with
             her
             the
             long
             night
             of
             Pagan
             darknesse
             was
             expelled
             (
             according
             to
             that
             of
             
               Apollo
               ,
               Me
               puer
               Hebraeus
               diuos
               Deus
               ipse
               gubernans
               ,
               cedere
               sede
               iubet
               tristemue
               redire
               sub
               arc●m
            
             )
             and
             the
             true
             light
             of
             Christian
             verity
             &
             piety
             shined
             in
             the
             Church
             of
             Christ
             ,
             then
             began
             the
             second
             sister
             Heresy
             ,
             as
             an
             obscure
             mist
             ,
             to
             couer
             the
             sunne
             of
             true
             fayth
             ,
             and
             to
             bring
             in
             a
             new
             darkenes
             of
             nouell
             and
             erroneous
             opinions
             into
             the
             Church
             of
             God.
             
          
           
             And
             as
             Heresy
             is
             a
             kind
             of
             idolatry
             ,
             
             both
             being
             vipers
             of
             one
             venter
             ,
             or
             rather
             idolatry
             it selfe
             (
             for
             so
             do
             S.
             
               Cyprian
               ,
               Tertullian
               ,
               Hierome
               ,
               Augustine
               ,
            
             and
             other
             Fathers
             expresly
             tearme
             it
             ,
             because
             not
             only
             the
             authour
             ,
             
             but
             the
             worke
             being
             all
             one
             and
             the
             same
             ,
             Heresy
             doth
             frame
             out
             of
             mans
             braine
             a
             new
             Idoll
             of
             false
             opinions
             ,
             and
             proposes
             them
             as
             diuine
             reuelations
             from
             God
             ,
             whereby
             it
             either
             detracts
             from
             Christ
             and
             his
             truth
             ,
             which
             is
             simple
             ,
             totall
             ,
             and
             indiuisible
             ,
             some
             point
             of
             verity
             ;
             or
             els
             addes
             to
             the
             same
             some
             falsity
             ,
             in
             the
             same
             manner
             as
             Idolatry
             takes
             from
             God
             his
             true
             deity
             ,
             and
             honour
             due
             only
             to
             him
             ,
             and
             giues
             the
             same
             to
             man
             to
             whom
             no
             deity
             or
             Godhead
             is
             due
             )
             so
             this
             heresy
             ,
             following
             the
             stepps
             of
             Idolatry
             ,
             hath
             in
             this
             our
             late
             age
             made
             the
             same
             manner
             of
             beginning
             &
             progresse
             as
             Idolatry
             did
             in
             the
             first
             age
             .
             Wherefore
             it
             will
             not
             be
             amisse
             to
             obserue
             the
             manner
             ,
             and
             to
             compare
             the
             progresse
             and
             fruit
             of
             both
             .
          
           
             First
             therefore
             Idolatry
             ,
             the
             first
             borne
             of
             Satans
             imps
             ,
             &
             the
             greatest
             enemy
             of
             God
             ,
             hauing
             raised
             vpon
             earth
             a
             generall
             commotion
             and
             rebellion
             against
             the
             only
             true
             God
             and
             Lord
             of
             heauen
             and
             earth
             ,
             
             and
             wrought
             in
             man
             a
             conceit
             of
             deity
             and
             an
             affectation
             of
             the
             diuine
             excellency
             ,
             thereby
             to
             depriue
             God
             of
             his
             only
             and
             all
             due
             honour
             ,
             and
             to
             deriue
             the
             same
             vnto
             man
             his
             creature
             and
             vassall
             ,
             
             did
             first
             feine
             in
             the
             mindes
             of
             men
             an
             imagination
             ,
             that
             before
             the
             world
             was
             made
             ,
             all
             was
             a
             Chaos
             ;
             that
             this
             Chaos
             made
             to
             it selfe
             
               finem
               &
               fundum
               ,
               a
               depth
               &
               a
               bottome
               ,
            
             like
             an
             egge
             ,
             which
             being
             sitten
             and
             hatched
             ,
             brought
             forth
             a
             man-woman
             called
             
             Planeta
             ;
             this
             
               man
               woman
            
             broughr
             forth
             
               substance
               ,
               motion
               ,
               and
               generation
            
             ;
             of
             these
             was
             begot
             Caelum
             and
             
               Terra
               ,
               Heauen
            
             and
             
               Earth
               .
               Heauen
            
             begat
             six
             men
             called
             Titans
             ,
             that
             is
             ,
             
               Oceanus
               ,
               Ceus
               ,
               Tyus
               ,
               Hyperion
               ,
               Iapetus
               ,
            
             and
             Cronus
             who
             was
             Saturne
             .
             The
             earth
             begat
             six
             women
             ,
             
               Thya
               ,
               Rhea
               ,
               Themis
               ,
               Mnemosyna
               ,
               Thetis
               ,
            
             and
             Hebe
             ,
             which
             marrying
             one
             to
             another
             ,
             of
             Saturne
             and
             Rhea
             were
             borne
             
               Pluto
               ,
               Neptune
            
             ,
             and
             
               Iupiter
               .
               Saturne
            
             receauing
             from
             some
             Oracle
             ,
             that
             he
             should
             be
             expulsed
             by
             his
             sonnes
             ,
             deuoured
             Pluto
             and
             Neptune
             ,
             &
             intended
             to
             haue
             done
             the
             like
             to
             all
             his
             male
             children
             ,
             but
             Rhea
             to
             saue
             Iupiter
             ,
             gaue
             a
             stone
             insteed
             of
             the
             child
             ,
             to
             be
             eaten
             by
             Saturne
             ,
             which
             stone
             being
             deuoured
             thrust
             out
             of
             Saturns
             belly
             Pluto
             &
             Neptune
             ,
             the
             one
             into
             Hell
             ,
             the
             other
             into
             the
             Sea
             ,
             wherby
             they
             were
             made
             Gods
             ,
             Pluto
             of
             Hell
             ,
             and
             Neptune
             of
             the
             Sea
             ,
             and
             Iupiter
             being
             sent
             by
             Rhea
             his
             mother
             to
             Heauen
             ,
             was
             made
             the
             God
             of
             heauen
             .
             Thus
             were
             Saturne
             and
             Rhea
             made
             parents
             of
             Gods
             ,
             
             and
             Iupiter
             the
             chiefe
             God
             ;
             this
             Iupiter
             was
             notorious
             ,
             first
             for
             cruelty
             ,
             for
             he
             not
             only
             killed
             his
             Vncles
             the
             Titans
             ,
             and
             deuoured
             his
             daughter
             Medea
             ,
             and
             tormented
             his
             sonnes
             Tantalus
             and
             Titius
             ,
             
             but
             also
             butchered
             and
             tormented
             his
             owne
             Father
             Saturne
             ;
             secondly
             ,
             for
             lust
             ,
             he
             passed
             so
             farre
             ,
             that
             by
             incest
             of
             his
             owne
             sisters
             Iuno
             and
             Ceres
             ,
             
             he
             begot
             of
             
               Iuno
               ,
               Vulcan
            
             the
             God
             of
             Smithes
             ,
             and
             of
             
               Ceres
               ,
               Proserpina
            
             the
             Queene
             of
             Hell
             ,
             as
             likewise
             out
             of
             his
             owne
             braine
             he
             begat
             Minerua
             ,
             and
             out
             of
             his
             thigh
             Bacchus
             .
             Also
             by
             adultery
             of
             other
             mens
             wiues
             ,
             he
             begat
             Mercury
             of
             Maie
             the
             wife
             of
             
               Atlant
               ,
               Apollo
            
             ,
             and
             Diana
             of
             Latona
             the
             wife
             of
             Cea
             ;
             the
             graces
             
               Thalia
               ,
               Euphrosine
            
             ,
             and
             Aglia
             of
             Hermion
             the
             wife
             of
             
               Cleanus
               ;
               Eudimion
            
             of
             Phenissa
             the
             wife
             of
             
               Alphion
               ;
               Musaeus
            
             of
             Helena
             the
             wife
             of
             Pandion
             ,
             with
             many
             others
             .
             Not
             thus
             content
             he
             transformed
             himselfe
             into
             diuers
             shapes
             ,
             as
             of
             an
             husband
             ,
             and
             begat
             of
             
               Alcmena
               ,
               Hercules
            
             ;
             and
             of
             
               Cassiopeia
               ,
               Andromedes
            
             ;
             of
             a
             Sheepheard
             ,
             and
             begat
             of
             Mnemosyna
             the
             nine
             Muses
             ;
             of
             a
             Satyre
             ,
             and
             begat
             of
             
               Anthiope
               ,
               Amphion
            
             &
             Zetas
             ;
             of
             an
             Eagle
             ,
             and
             begat
             of
             
               Egina
               ,
               Eacus
            
             ;
             of
             a
             Vulture
             ,
             and
             begat
             of
             a
             Nymphe
             the
             Palisci
             in
             Sicily
             ;
             of
             a
             Swanne
             ,
             &
             begat
             of
             
               Hellen
               ,
               Leda
            
             ,
             and
             of
             a
             Goose
             ,
             Nemesis
             ;
             like
             a
             Bull
             ,
             he
             begat
             of
             
               Europa
               Minous
               ,
               Rhadamantus
            
             &
             Sarpedon
             ;
             like
             a
             Beare
             ,
             
             he
             begat
             of
             
               Mantea
               Arctos
            
             ;
             and
             like
             a
             pismire
             Mirmedon
             of
             Euradremusa
             ;
             being
             also
             transformed
             and
             shewing
             himselfe
             as
             a
             starre
             he
             begat
             Castor
             and
             Pollux
             of
             Leda
             ;
             as
             Gold
             ,
             Perseus
             of
             Danae
             ;
             as
             a
             Shower
             of
             raine
             ,
             Ganean
             of
             Manta
             .
             Thus
             a
             man
             as
             wicked
             as
             great
             ,
             was
             made
             the
             greatest
             God
             ,
             &
             his
             chiefe
             actions
             of
             wickednes
             ,
             cruelty
             ,
             parricide
             ,
             incest
             ,
             adultery
             &
             fraud
             ,
             were
             deifyed
             for
             diuine
             .
             And
             as
             the
             God
             Iupiter
             ,
             so
             also
             the
             other
             Gods
             begat
             younge
             Gods
             ,
             and
             made
             them
             like
             themselues
             Gods
             ;
             thus
             Neptune
             of
             a
             Sea-nimph
             begat
             Tritō
             ,
             of
             Amphitrite
             the
             
               Cyclopes
               ,
               Brontes
               ,
               Sterape
            
             ,
             &
             Pyracmon
             .
             Thus
             Venus
             had
             by
             
               Vulcane
               ,
               Cupid
            
             ;
             by
             
               Bacchus
               ,
               Priapis
            
             .
             Thus
             Mars
             begat
             
               Cygnus
               ,
               Apollo
               ,
               Phaeton
               &c.
               
            
             And
             so
             the
             Gods
             begat
             so
             thicke
             and
             so
             fast
             young
             Gods
             ,
             that
             the
             number
             of
             the
             Gods
             increased
             ,
             according
             to
             Varro
             to
             the
             number
             of
             thirty
             thousand
             ,
             according
             to
             others
             ,
             to
             many
             more
             ,
             yea
             to
             an
             infinite
             number
             .
             For
             when
             thus
             Idolatry
             had
             once
             taken
             roote
             in
             mēs
             imaginatiō
             ,
             it
             grew
             vp
             to
             that
             height
             that
             it
             made
             Gods
             some
             greater
             ,
             some
             lesser
             ,
             some
             of
             men
             ,
             some
             of
             women
             ;
             as
             of
             the
             greater
             Gods
             of
             men
             ,
             
               Mercury
               ,
               Mars
               ,
               Neptune
               ,
               Saturne
               ,
               Ioue
               ,
               Vulcan
               ,
               Apollo
               .
            
             Of
             women
             ,
             
               Iuno
               ,
               Vesta
               ,
               Venus
               ,
               Ceres
               ,
            
             
             
               Minerua
               ,
               Diana
            
             :
             as
             of
             the
             lesser
             Gods
             ,
             
               Bacchus
               ,
               Eolus
               ,
               Hercules
            
             ,
             were
             men-gods
             ;
             &
             
               Thetis
               ,
               Aurora
               ,
               Bellona
            
             women
             goddesses
             .
             
             And
             it
             made
             Gods
             and
             adored
             with
             diuine
             honour
             ,
             not
             only
             good
             men
             ,
             but
             bad
             also
             ,
             and
             them
             for
             their
             bad
             actions
             ,
             as
             Iupiter
             for
             his
             former
             vices
             ,
             Saturne
             for
             parricide
             ,
             Mars
             for
             cruelty
             ,
             Mercury
             for
             fraud
             ,
             Venus
             for
             lust
             ,
             Iuno
             for
             enuy
             ,
             and
             dedicated
             to
             them
             ,
             in
             signe
             of
             diuine
             honour
             ,
             certaine
             Creatures
             ,
             as
             to
             Iupiter
             a
             Goat
             ,
             to
             Diana
             a
             Hart
             ,
             to
             Ammon
             a
             Ramme
             ,
             to
             Ceres
             Corne
             ,
             to
             Bacchus
             Wine
             ,
             to
             Vulcane
             Fire
             ,
             to
             Osiris
             Water
             ,
             and
             to
             others
             a
             fish
             &c.
             from
             which
             creatures
             in
             honour
             to
             them
             ,
             they
             did
             either
             alwayes
             ,
             or
             at
             certaine
             tymes
             abstaine
             .
             Likewise
             they
             honoured
             their
             sepulchers
             ,
             as
             the
             monuments
             of
             Gods
             ,
             as
             the
             Syrians
             did
             that
             of
             Adonis
             ,
             the
             Aegyptians
             that
             of
             Osyris
             ▪
             the
             Troians
             of
             Hector
             ,
             the
             Lenconissi
             of
             Achilles
             ,
             the
             people
             of
             Pontus
             that
             of
             Patroclus
             ,
             and
             the
             people
             of
             Rodes
             that
             of
             Alexander
             the
             Great
             .
          
           
             Thus
             did
             Idolatry
             deify
             bad
             men
             and
             women
             ,
             and
             for
             their
             bad
             actions
             make
             them
             Gods
             ,
             and
             giue
             them
             diuine
             honour
             :
             
             thus
             it
             made
             Gods
             some
             common
             for
             all
             ,
             some
             speciall
             for
             particular
             actions
             ,
             
             and
             occasions
             .
             Of
             the
             speciall
             Gods
             it
             made
             Esculapius
             a
             God
             of
             the
             sicke
             ,
             Februa
             a
             goddesse
             for
             agues
             ,
             Pauor
             a
             God
             for
             courage
             ,
             Bacchus
             for
             drunkenes
             ,
             Siluanus
             against
             dangers
             in
             sports
             ,
             Meretrix
             for
             harlots
             ,
             Fessoria
             for
             trauellers
             ,
             Fortuna
             for
             good
             lucke
             ,
             Simula
             for
             good
             memory
             ,
             Quies
             for
             rest
             ,
             Murcia
             for
             fatnes
             ,
             Genouia
             against
             slouth
             ,
             Thetrica
             for
             actions
             and
             comedies
             ,
             Esculanus
             for
             gold
             &
             siluer
             ,
             Pecunia
             for
             mettals
             ,
             Iugatinus
             against
             thunder
             ,
             Tutellina
             against
             haile
             ,
             Flora
             against
             frost
             ,
             Rubigo
             against
             wormes
             and
             locusts
             ,
             Agrestis
             for
             the
             fields
             ,
             Pelonius
             against
             the
             enimies
             of
             the
             earth
             ,
             Spinenis
             against
             weeds
             in
             corne
             ,
             Segetius
             for
             sowing
             corne
             ,
             Matura
             for
             ripening
             corne
             ,
             Ruana
             for
             reaping
             corne
             ,
             Belus
             for
             warre
             ,
             Victoria
             for
             victory
             ,
             Honorius
             for
             Inne-keepers
             ,
             Lamentina
             for
             dore-hammers
             ,
             Cadrea
             for
             dore
             barres
             and
             hinges
             ,
             Cloatina
             for
             the
             priuies
             .
             And
             which
             is
             most
             to
             be
             admired
             ,
             this
             Idolatry
             so
             far
             deluded
             the
             wise
             &
             valiant
             Romans
             ,
             that
             it
             perswaded
             them
             to
             build
             temples
             &
             offer
             sacrifice
             to
             these
             Gods
             and
             goddesses
             for
             any
             commodity
             or
             necessity
             ,
             as
             to
             Volumnus
             &
             Volumna
             for
             espoused
             persons
             ,
             to
             Cantius
             for
             wise
             children
             ,
             to
             Lucina
             for
             safe
             child-bearing
             ,
             
             to
             Opis
             for
             the
             child
             new
             borne
             ,
             to
             Vaginatus
             to
             keepe
             it
             from
             crying
             ,
             to
             Ganinus
             for
             safety
             of
             it
             in
             the
             cradle
             ,
             to
             Runinus
             for
             good
             sucking
             and
             nursing
             ,
             to
             Stellius
             to
             preserue
             it
             from
             lamenesse
             ,
             to
             Adeon
             that
             it
             might
             loue
             the
             mother
             ,
             to
             Mentalis
             that
             it
             might
             be
             witty
             and
             studious
             ,
             and
             to
             Berecinthea
             the
             mother
             of
             all
             these
             Gods.
             And
             one
             of
             the
             Romans
             a
             Philosopher
             most
             famous
             in
             Camillus
             time
             among
             thē
             for
             his
             piety
             &
             temperance
             (
             for
             it
             is
             said
             of
             him
             that
             for
             sixty
             yeares
             (
             he
             liued
             113.
             )
             he
             neuer
             went
             out
             of
             the
             walles
             of
             Rome
             ,
             neuer
             was
             heard
             speake
             idle
             word
             ,
             neuer
             spent
             idle
             hower
             ,
             neuer
             had
             contention
             with
             any
             ,
             neuer
             was
             noted
             of
             any
             publicke
             crime
             )
             by
             name
             Bruxellus
             did
             so
             increase
             and
             multiply
             the
             number
             of
             the
             Gods
             in
             the
             citty
             of
             Rome
             ,
             that
             whereas
             he
             found
             only
             fiue
             Gods
             receaued
             ●mong
             them
             ,
             that
             is
             ,
             
               Iupiter
               ,
               Mars
               ,
               Ianus
               ,
               Berecinthea
               ,
            
             &
             Vesta
             ,
             he
             left
             among
             them
             2800.
             as
             many
             as
             there
             were
             families
             .
             Thus
             did
             Gods
             multiply
             and
             increase
             among
             that
             warlike
             people
             ,
             euery
             family
             
             hauing
             a
             speciall
             God
             ,
             and
             many
             still
             new
             Gods
             vpon
             any
             new
             occasion
             .
          
           
             Neither
             did
             this
             Idolatry
             thus
             rest
             ,
             but
             proceeded
             on
             further
             ,
             first
             to
             deify
             and
             make
             Gods
             of
             the
             passions
             of
             men
             ,
             
             as
             of
             
               Ira
               ,
               Fuga
            
             ,
             and
             Voluptas
             ,
             which
             they
             adored
             ;
             next
             to
             giue
             diuine
             honour
             to
             beasts
             ,
             yea
             and
             to
             sensles
             creatures
             :
             thus
             did
             whole
             nations
             worship
             for
             Gods
             the
             
               Philistines
               Dagon
            
             a
             fish
             ,
             the
             
               Egiptians
               Apis
            
             an
             oxe
             ,
             the
             Babilonians
             a
             dragon
             and
             golden
             statua
             ,
             the
             Israelites
             a
             golden
             calfe
             and
             a
             brasen
             serpent
             ,
             the
             Persians
             the
             Sunne
             ,
             the
             Acacians
             the
             Moone
             ,
             to
             which
             they
             offered
             sacrifice
             in
             like
             manner
             ,
             as
             the
             Romans
             did
             to
             Iupiter
             ,
             
             the
             Grecians
             to
             Iuno
             ,
             the
             Africans
             to
             Mars
             ,
             the
             Macedonians
             to
             Mercury
             ,
             the
             Corinthians
             to
             Apollo
             ,
             the
             Armenians
             to
             Bacchus
             ,
             the
             Ephesians
             to
             Diana
             .
          
           
             
               
                 Quis
                 furor
                 est
                 ,
                 quae
                 tanta
                 animas
                 daementia
                 cepit
                 ,
              
               
                 Vt
                 volucrem
                 ,
                 turpemue
                 bouem
                 ,
                 toruumue
                 Draconem
                 ,
              
               
                 Semi-hominemue
                 Canem
                 ,
                 supplex
                 homo
                 pronus
                 adoret
                 ?
              
            
             sayth
             Sedulius
             .
             Thus
             did
             others
             for
             want
             of
             greater
             ,
             adore
             as
             Gods
             ,
             some
             (
             as
             the
             Chaldeans
             )
             the
             planets
             of
             
               Saturne
               ,
               Iupiter
               ,
               Mars
               Sol
               ,
               Venus
            
             and
             Mercury
             ;
             others
             (
             as
             the
             
               Grecians
               )
               Oceanus
            
             of
             the
             sea
             ,
             Stix
             &
             Acaron
             of
             riuers
             :
             others
             (
             as
             the
             
               Egyptians
               )
               Eolus
            
             of
             the
             winds
             ,
             Herbes
             in
             the
             garden
             ,
             as
             of
             
               Leekes
               ,
               Garlike
            
             and
             Onions
             ,
             yea
             saith
             one
             ,
             the
             basest
             wind
             ,
             
               Crepitus
               ventris
            
             .
          
           
             
               
                 Felices
                 gentes
                 quibus
                 hac
                 nascuntur
                 in
                 hortis
                 .
              
               
                 Numina
                 .
                 —
              
            
             saith
             Iuuenall
             of
             the
             Egiptians
             .
             Of
             diuers
             of
             which
             in
             holy
             scripture
             mention
             is
             made
             ,
             as
             of
             (a)
             Asteroth
             the
             goddesse
             of
             the
             Sidonians
             ,
             of
             (b)
             Baal
             the
             God
             of
             the
             Samaritans
             ,
             of
             (c)
             Belphegor
             the
             God
             of
             the
             Moubites
             ,
             of
             (d)
             Beelzebub
             of
             Acaron
             ,
             of
             (e)
             Chamos
             the
             God
             of
             the
             Moabites
             ,
             (f)
             Rhemnon
             of
             the
             Syrians
             ,
             of
             (g)
             Norgal
             of
             the
             Cutheans
             ,
             (h)
             Micha
             in
             mount
             Ephraim
             ,
             (i)
             Priapus
             the
             God
             of
             Maaca
             the
             Mother
             of
             Asa
             ,
             (k)
             Hercules
             the
             God
             of
             the
             Tirians
             ,
             (l)
             Adonis
             of
             the
             Israelites
             which
             many
             others
             .
             In
             al
             which
             this
             Idolatry
             ,
             as
             we
             see
             ,
             ouerflowed
             so
             farre
             the
             bankes
             of
             all
             reason
             and
             religion
             ,
             that
             hauing
             once
             made
             a
             breach
             ,
             and
             robbed
             God
             of
             his
             honour
             ,
             it
             bestowed
             the
             same
             vpon
             the
             vilest
             &
             meanest
             sort
             of
             creatures
             ,
             and
             that
             so
             vnreasonably
             and
             senslesly
             that
             it
             is
             a
             wonder
             ,
             how
             men
             of
             reason
             could
             be
             so
             void
             of
             
             reason
             as
             to
             beleeue
             ,
             professe
             and
             follow
             it
             .
             This
             was
             the
             proceeding
             of
             Idolatry
             .
          
           
             Heresy
             in
             like
             manner
             ,
             as
             the
             second
             impe
             of
             Sathan
             which
             succeeded
             Idolatry
             ,
             and
             was
             raysed
             of
             her
             ashes
             and
             corruption
             ,
             that
             it
             might
             the
             better
             sow
             the
             seed
             of
             infidelity
             ,
             
             and
             roote
             it selfe
             stronger
             in
             worldly
             and
             carnall
             affections
             ,
             did
             in
             imitation
             of
             her
             elder
             sister
             Idolatry
             ,
             seeke
             to
             rob
             Christ
             Iesus
             of
             the
             verity
             of
             his
             diuine
             reuelations
             ,
             and
             his
             spouse
             the
             Church
             of
             the
             sincerity
             of
             true
             fayth
             and
             Religion
             ,
             and
             transferred
             the
             same
             vnto
             erroneous
             and
             hereticall
             falsities
             .
             For
             which
             it
             inuented
             and
             framed
             in
             mens
             conceits
             an
             opinion
             of
             a
             priuate
             spirit
             which
             it
             made
             the
             mother
             and
             deuiser
             of
             all
             errours
             and
             heresies
             ;
             of
             which
             as
             in
             the
             primitiue
             ages
             of
             Christs
             Church
             it
             begat
             in
             the
             braine
             of
             
               Manes
               ,
               Marcion
               ,
               Sabellius
               ,
               Arius
               ,
               Macedonius
               ,
               Nestorius
               ,
               Eutiches
            
             and
             others
             the
             wicked
             errours
             against
             the
             B.
             Trinity
             ,
             of
             one
             God
             &
             three
             Persons
             in
             the
             Deity
             ,
             against
             the
             sacred
             Incarnatiō
             of
             one
             person
             ,
             and
             two
             natures
             in
             the
             person
             of
             our
             B.
             Sauiour
             Christ
             ,
             by
             which
             ,
             as
             by
             so
             many
             bastardes
             of
             impiety
             ,
             such
             an
             infinit
             brood
             of
             heresyes
             haue
             since
             that
             tyme
             beene
             ingēdred
             in
             the
             Christian
             world
             ,
             that
             the
             increase
             of
             thē
             hath
             filled
             ,
             or
             rather
             defiled
             a
             great
             part
             of
             the
             East
             Church
             both
             in
             Asia
             &
             Africke
             ,
             and
             left
             behind
             them
             the
             stincke
             of
             no
             fewer
             then
             300.
             rotten
             heresies
             ,
             and
             hereticall
             opinions
             :
             So
             also
             in
             this
             last
             age
             of
             Christ
             it
             begat
             in
             the
             braines
             of
             an
             Apostata
             Frier
             
               Martin
               Luther
            
             ,
             which
             it
             coupled
             with
             a
             like
             Apostata
             Nunne
             ,
             and
             of
             other
             Apostataes
             ,
             
               Bucer
               ,
               Martyr
               ,
               Bale
               ,
               Knox
            
             &c.
             whome
             it
             wi●ed
             in
             like
             incestuous
             bed
             of
             double
             Apostacy
             ,
             and
             of
             all
             sort
             of
             impurity
             ,
             such
             a
             number
             of
             brats
             or
             rather
             vipers
             of
             hereticall
             opinions
             ,
             and
             errours
             ,
             as
             neither
             the
             number
             of
             them
             can
             be
             recounted
             (
             of
             which
             some
             haue
             found
             out
             300.
             and
             more
             )
             nor
             can
             the
             mischiefe
             of
             dissention
             and
             cruelty
             be
             conceaued
             ,
             with
             which
             they
             haue
             pestered
             the
             most
             florishing
             Kingdomes
             of
             Europe
             ,
             and
             brought
             in
             an
             horrible
             confusion
             and
             desolation
             in
             place
             of
             former
             piety
             and
             religion
             .
          
           
             In
             which
             we
             may
             obserue
             ,
             that
             as
             Idolatry
             made
             Chaos
             ,
             or
             confusion
             the
             mother
             of
             all
             ;
             so
             hath
             Heresy
             made
             the
             priuate
             
             spirit
             (
             which
             is
             nothing
             but
             a
             Chaos
             ,
             or
             confused
             conceit
             which
             euery
             one
             hath
             of
             his
             owne
             opinion
             )
             the
             mother
             and
             conceauer
             of
             all
             hereticall
             opinions
             .
             As
             Idolatry
             diuised
             that
             out
             of
             Planeta
             the
             Man-woman
             ,
             or
             fruit
             of
             Chaos
             ,
             issued
             Heauē
             and
             Earth
             ,
             and
             of
             them
             so
             many
             Gods
             &
             Goddesses
             ;
             so
             hath
             Heresy
             caused
             ,
             that
             out
             of
             the
             commixtion
             of
             a
             Friars
             and
             Nuns
             concupiscence
             ,
             such
             a
             number
             of
             hereticall
             opinions
             ,
             and
             wicked
             practises
             should
             receaue
             their
             origen
             and
             progresse
             .
             As
             the
             Pagans
             made
             Iupiter
             ,
             a
             man
             of
             life
             most
             wicked
             and
             exercised
             in
             all
             practise
             of
             cruelty
             ,
             and
             incestuous
             carnality
             ,
             a
             God
             ,
             and
             the
             chiefest
             among
             the
             Gods
             ;
             so
             do
             the
             Protestants
             canonize
             Luther
             ,
             a
             man
             of
             a
             most
             carnall
             ,
             proud
             and
             enuious
             both
             disposition
             &
             course
             of
             life
             ,
             as
             an
             Apostle
             ,
             an
             Euangelist
             ,
             a
             Prophet
             ,
             and
             a
             man
             of
             God.
             As
             Saturne
             the
             false
             God
             by
             Idolatry
             was
             made
             the
             Father
             of
             many
             Gods
             ,
             chiefly
             of
             three
             ,
             
               Iupiter
               ,
               Neptune
            
             ,
             and
             Pluto
             ,
             who
             also
             begat
             many
             petty
             Gods
             ,
             and
             filled
             the
             world
             with
             many
             innumerable
             false
             Gods
             ,
             whereby
             adoration
             was
             giuen
             euen
             first
             to
             men
             ,
             then
             to
             the
             basest
             and
             meanest
             creatures
             :
             so
             Luther
             the
             false
             Apostle
             and
             Prophet
             ,
             by
             the
             instigation
             of
             his
             priuate
             spirit
             ,
             did
             beget
             and
             deuise
             foure
             most
             monstruous
             imps
             of
             hereticall
             doctrine
             and
             impiety
             ,
             out
             of
             which
             as
             so
             many
             vipers
             ,
             such
             a
             number
             of
             erroneous
             and
             wicked
             opinions
             haue
             flowed
             ,
             that
             the
             light
             of
             true
             fayth
             and
             Religion
             hath
             beene
             obscured
             ,
             and
             the
             beauty
             and
             splendor
             thereof
             hath
             beene
             attributed
             to
             most
             false
             errours
             &
             fond
             heresyes
             .
             And
             thus
             hath
             Heresy
             succeeded
             and
             imitated
             her
             elder
             sister
             Idolatry
             .
          
           
             Now
             these
             foure
             heades
             or
             principall
             heresies
             ,
             
             which
             the
             priuate
             spirit
             ,
             the
             eldest
             daughter
             of
             Heresy
             ,
             did
             beget
             in
             Luther
             ,
             and
             his
             followers
             braines
             ,
             and
             out
             of
             which
             as
             sequels
             issued
             such
             a
             number
             of
             falsities
             and
             heresies
             ,
             are
             these
             .
             The
             first
             is
             ,
             that
             the
             Church
             and
             Bishop
             of
             Rome
             is
             fallen
             from
             being
             the
             spouse
             of
             Christ
             ,
             to
             be
             the
             very
             Antichrist
             himselfe
             ,
             as
             wholy
             opposite
             to
             Christ
             ,
             
             and
             corrupted
             with
             all
             abominable
             errours
             of
             idolatry
             and
             superstition
             ,
             out
             of
             which
             haue
             issued
             these
             and
             such
             like
             brats
             of
             heresy
             ,
             that
             therefore
             the
             visible
             and
             knowne
             Church
             was
             latent
             ,
             inuisible
             
             and
             not
             extant
             for
             many
             ages
             ,
             and
             that
             true
             fayth
             and
             doctrine
             was
             banished
             from
             the
             same
             visible
             Church
             ,
             which
             was
             only
             the
             Roman
             Church
             ,
             and
             that
             for
             many
             ages
             ,
             some
             of
             them
             say
             six
             ,
             some
             ten
             ,
             some
             twelue
             ,
             some
             fourteen
             ages
             ,
             euen
             since
             the
             Apostles
             tyme
             ,
             all
             which
             tyme
             ,
             truth
             lay
             smothered
             ,
             ouerwhelmed
             and
             buried
             in
             the
             dregges
             of
             Antichristian
             errour
             ,
             superstition
             ,
             and
             idolatry
             .
             That
             all
             the
             Councels
             Prouinciall
             or
             Generall
             ,
             were
             the
             assemblies
             of
             Antichrist
             .
             All
             the
             Fathers
             ,
             and
             Doctours
             were
             deceaued
             and
             subiected
             to
             Antichrist
             .
             All
             the
             Christian
             people
             ,
             Princes
             ,
             or
             Prelates
             ,
             liued
             in
             the
             externall
             obedience
             of
             Antichrist
             .
             That
             no
             lawfull
             mission
             or
             vocation
             ,
             no
             right
             ordination
             or
             consecration
             ,
             no
             continuall
             succession
             or
             deriuation
             of
             Pastours
             was
             for
             all
             this
             tyme
             to
             be
             found
             in
             the
             Church
             .
             That
             no
             preaching
             of
             the
             word
             of
             God
             ,
             no
             administration
             of
             Sacraments
             ,
             no
             offering
             of
             sacrifice
             ,
             no
             saying
             of
             seruice
             ,
             no
             discipline
             of
             Church
             orders
             and
             gouernment
             ,
             was
             holy
             and
             lawfull
             for
             so
             many
             ages
             ,
             till
             God
             extraordinarily
             raysed
             vp
             
               Martin
               Luther
            
             ,
             and
             by
             his
             spirit
             reformed
             all
             .
             Whereupon
             ,
             since
             that
             tyme
             hath
             ensued
             ,
             as
             the
             fruits
             of
             the
             wombe
             of
             this
             priuate
             spirit
             ,
             and
             new
             doctrine
             ,
             all
             neglect
             and
             contempt
             of
             Church
             orders
             ,
             lawes
             ,
             or
             obseruances
             ,
             as
             of
             Masse
             ,
             and
             Mattins
             ,
             of
             fasting
             ,
             and
             festiuall
             dayes
             ,
             of
             single
             life
             and
             chastity
             ,
             of
             obedience
             ,
             and
             pouerty
             ,
             of
             pennance
             ,
             and
             mortification
             ,
             of
             confession
             ,
             and
             satisfaction
             ,
             of
             benedictions
             ,
             and
             peregrinations
             ,
             and
             of
             all
             Workes
             of
             austerity
             ,
             piety
             ,
             and
             deuotion
             .
             Hence
             hath
             ensued
             all
             rapine
             ,
             &
             robing
             of
             Churches
             ,
             Church-goods
             ,
             and
             Church-ornaments
             ,
             all
             destruction
             of
             Monasteries
             ,
             and
             Religious
             houses
             ,
             all
             prophanation
             of
             holy
             thinges
             ,
             all
             cruelty
             against
             Priests
             ,
             &
             Religious
             men
             ,
             all
             incestuous
             and
             sacrilegious
             lewdnesse
             against
             vowed
             persons
             ,
             all
             rebellion
             against
             Princes
             for
             Religion
             ,
             all
             contempt
             of
             them
             ,
             and
             their
             lawes
             as
             not
             obliging
             in
             conscience
             ,
             and
             all
             liberty
             of
             life
             and
             manners
             ,
             to
             practise
             whatsoeuer
             profit
             ,
             or
             pleasure
             proposed
             as
             most
             plausible
             to
             euery
             mans
             humour
             ,
             and
             disposition
             .
          
           
             The
             second
             and
             next
             ofspring
             of
             this
             spirit
             was
             Iustification
             by
             only
             fayth
             
             in
             which
             as
             they
             all
             agree
             in
             generall
             ;
             
             so
             it
             hath
             beene
             the
             mother
             of
             many
             notorious
             new
             impietyes
             ,
             from
             whence
             ,
             as
             out
             of
             a
             Troian-horse
             ,
             issued
             these
             and
             such
             like
             prophane
             paradoxes
             ;
             as
             that
             this
             fayth
             is
             a
             sole
             fayth
             ,
             not
             informed
             with
             charity
             or
             good
             workes
             ,
             (a)
             a
             speciall
             fayth
             ,
             assuring
             certainty
             of
             saluation
             ,
             a
             perpetuall
             faith
             neuer
             lost
             ,
             a
             rare
             fayth
             giuen
             only
             to
             the
             Elect
             ,
             a
             fayth
             couering
             ,
             not
             curing
             sinnes
             ,
             imputing
             ,
             not
             making
             vs
             iust
             ,
             apprehending
             ,
             not
             possessing
             the
             iustice
             of
             Christ
             .
             A
             faith
             that
             admits
             no
             good
             workes
             ,
             no
             merit
             ,
             no
             profit
             ,
             no
             necessity
             ,
             yea
             no
             possibility
             either
             of
             being
             iustifyed
             by
             any
             ,
             or
             of
             hauing
             power
             to
             do
             any
             good
             workes
             at
             all
             ;
             because
             all
             works
             ,
             euen
             the
             best
             workes
             of
             the
             best
             men
             ,
             are
             sinnes
             ,
             and
             that
             mortall
             ,
             deseruing
             eternall
             damnation
             ,
             though
             by
             fayth
             not
             imputed
             to
             the
             elect
             .
             Hence
             it
             is
             ,
             that
             the
             keeping
             of
             the
             law
             is
             impossible
             ,
             that
             no
             lawes
             oblige
             in
             conscience
             ,
             that
             grace
             is
             not
             sufficient
             ,
             that
             man
             hath
             no
             free-will
             ,
             and
             cannot
             but
             sinne
             and
             offend
             ,
             that
             Sacraments
             are
             not
             instrumēts
             and
             meanes
             ,
             but
             seales
             and
             signes
             of
             this
             iustice
             ,
             and
             iustification
             by
             fayth
             ;
             that
             Baptisme
             is
             to
             be
             giuē
             only
             to
             the
             faithfull
             ,
             and
             children
             of
             the
             faythful
             ,
             that
             the
             Eucharist
             is
             a
             signe
             or
             figure
             of
             Christs
             body
             ,
             receaued
             only
             by
             the
             faythfull
             ,
             &
             Elect.
             With
             many
             such
             like
             ,
             which
             hang
             vpon
             the
             former
             principle
             .
          
           
             The
             third
             ,
             and
             next
             borne
             impe
             of
             this
             spirit
             ,
             is
             the
             doctrine
             of
             Originall
             sinne
             ,
             which
             against
             the
             
               Pelagians
               ,
               Luther
            
             admitting
             ,
             did
             yet
             ,
             against
             the
             Catholike
             Church
             ,
             maintaine
             to
             be
             naturall
             Concupiscence
             ,
             which
             in
             the
             state
             of
             corrupt
             nature
             remaining
             in
             man
             ,
             is
             very
             Originall
             sinne
             it selfe
             .
             This
             Originall
             sinne
             ,
             say
             they
             ,
             doth
             corrupt
             and
             infect
             the
             whole
             man
             ,
             and
             all
             ,
             and
             euery
             action
             in
             man
             proceeding
             from
             it
             with
             sinne
             ,
             doth
             cause
             that
             a
             man
             in
             all
             ,
             euen
             in
             his
             best
             actions
             doth
             sinne
             ,
             and
             can
             do
             nothing
             but
             sinne
             ;
             and
             so
             can
             neither
             merit
             by
             any
             good
             
             worke
             ,
             nor
             satisfy
             for
             any
             sinne
             ,
             doth
             hinder
             all
             internall
             grace
             ,
             and
             iustification
             ,
             which
             should
             abolish
             sinne
             ,
             &
             doth
             take
             away
             all
             ability
             of
             free-will
             ,
             all
             possibility
             of
             keeping
             the
             Commandements
             ,
             or
             so
             much
             as
             any
             one
             of
             them
             ;
             all
             obligation
             to
             performe
             any
             precept
             of
             the
             loue
             of
             God
             ,
             or
             man
             ,
             morall
             or
             diuine
             ;
             and
             so
             all
             endeauour
             and
             labour
             to
             do
             pennance
             ,
             to
             seeke
             perfection
             ,
             to
             take
             vp
             the
             crosse
             of
             Christ
             ,
             and
             mortify
             our
             passions
             ,
             and
             follow
             him
             ,
             as
             being
             needlesse
             ,
             
             fruitlesse
             ,
             and
             impossible
             by
             the
             infection
             of
             this
             concupiscence
             ,
             which
             they
             make
             to
             be
             originall
             sinne
             .
          
           
             The
             last
             and
             youngest
             bastard-brood
             of
             this
             spirit
             ,
             is
             the
             doctrine
             of
             predestination
             ,
             of
             which
             though
             Luther
             layd
             the
             egge
             ;
             yet
             because
             Caluin
             did
             hatch
             the
             brood
             ,
             &
             maintaine
             aboue
             any
             other
             before
             him
             ,
             it
             is
             imputed
             to
             him
             as
             the
             first
             hatcher
             of
             it
             ,
             and
             as
             his
             bastard
             ,
             is
             by
             many
             Lutherans
             and
             Arminians
             reiected
             .
             The
             doctrine
             of
             which
             is
             this
             ,
             that
             God
             out
             of
             his
             absolute
             and
             irrespectiue
             will
             ,
             as
             he
             predestinated
             ,
             ordained
             ,
             and
             created
             some
             to
             saluation
             ,
             so
             by
             the
             same
             will
             he
             like
             wise
             predestinated
             ,
             ordained
             ,
             and
             created
             others
             to
             damnation
             ;
             the
             one
             because
             it
             was
             his
             will
             that
             they
             should
             be
             saued
             ;
             the
             other
             meerely
             because
             it
             was
             his
             will
             (
             without
             any
             fault
             ,
             sinne
             ,
             or
             demerit
             in
             them
             foreseene
             )
             that
             they
             should
             be
             damned
             .
             To
             which
             damnation
             that
             he
             might
             bring
             them
             ,
             he
             did
             for
             that
             end
             create
             them
             ,
             and
             ordained
             that
             first
             Adam
             ,
             then
             all
             his
             posterity
             should
             sinne
             ,
             that
             for
             this
             sinne
             he
             might
             execute
             his
             sentence
             of
             damnation
             ;
             for
             which
             end
             he
             did
             cause
             Sathan
             to
             tempt
             them
             to
             sinne
             ,
             to
             moue
             and
             force
             them
             to
             sinne
             ,
             yea
             did
             himselfe
             take
             from
             them
             all
             liberty
             not
             to
             sinne
             ,
             and
             worke
             in
             them
             immediatly
             by
             his
             operation
             all
             their
             sinne
             ,
             and
             obdurate
             them
             in
             that
             sinne
             ;
             and
             for
             that
             end
             that
             they
             should
             haue
             no
             remedy
             or
             help
             against
             sinne
             ,
             he
             denyed
             them
             the
             benefit
             of
             the
             death
             of
             Christ
             ,
             and
             his
             merits
             ,
             the
             benefit
             of
             vocation
             to
             grace
             ,
             of
             sufficiency
             of
             grace
             ,
             of
             iustification
             by
             grace
             ,
             or
             of
             glorification
             by
             the
             meanes
             of
             grace
             ,
             to
             all
             those
             whome
             he
             had
             thus
             appointed
             to
             damnation
             ,
             and
             to
             sinne
             .
             On
             the
             contrary
             ,
             to
             them
             whome
             he
             had
             ordained
             to
             be
             saued
             ,
             he
             ordayned
             likewise
             the
             death
             &
             Passion
             of
             Christ
             as
             a
             meane
             
             for
             that
             end
             to
             them
             only
             ,
             and
             by
             it
             gaue
             effectuall
             vocation
             ,
             sanctification
             ,
             and
             glorification
             to
             them
             only
             ,
             and
             of
             these
             only
             (
             who
             are
             his
             only
             children
             )
             he
             maks
             his
             Church
             .
             To
             these
             only
             ,
             let
             them
             do
             what
             they
             will
             ,
             he
             imputes
             no
             sinne
             ,
             but
             couers
             all
             their
             sinnes
             with
             the
             cloake
             of
             the
             iustice
             of
             Christ
             ,
             accounts
             them
             iust
             ,
             and
             notwithstanding
             all
             their
             sinnes
             ,
             loues
             them
             as
             his
             children
             ,
             esteemes
             them
             as
             his
             darlinges
             ,
             and
             enthrones
             them
             as
             heires
             in
             his
             Kingdome
             of
             heauen
             ,
             among
             his
             Saints
             and
             Angels
             .
             All
             which
             and
             such
             like
             opinions
             in
             number
             infinit
             ,
             and
             in
             impiety
             horrible
             ,
             as
             so
             many
             swarmes
             of
             locusts
             and
             gnates
             ,
             engendred
             out
             of
             the
             corruption
             of
             all
             good
             christianity
             ,
             and
             conceaued
             in
             the
             wombe
             of
             double
             Apostacy
             ,
             and
             sacriledge
             between
             a
             Frier
             and
             a
             Nunne
             ,
             by
             the
             heat
             and
             smoke
             of
             this
             fiery
             spirit
             of
             frensy
             ,
             haue
             as
             so
             many
             clouds
             shaddowed
             the
             light
             of
             true
             Fayth
             ,
             as
             so
             many
             Foxes
             deuoured
             the
             Lambes
             of
             Christs
             sheepfould
             ,
             as
             so
             many
             rootes
             of
             ill
             weedes
             ouergrowne
             and
             choaked
             the
             haruest
             of
             Christs
             fields
             ,
             and
             as
             so
             many
             vipers
             poysoned
             the
             soules
             of
             an
             infinit
             number
             of
             Christians
             :
             Whereby
             is
             left
             nothing
             ,
             but
             ruine
             and
             vastation
             of
             all
             ancient
             monuments
             of
             piety
             ,
             nothing
             but
             horrour
             ,
             and
             confusion
             in
             all
             discipline
             ,
             and
             orders
             of
             Religion
             ,
             nothing
             but
             impiety
             and
             desolation
             of
             all
             Fayth
             and
             beliefe
             in
             many
             flourishing
             kingdomes
             of
             Christianity
             .
             Of
             which
             as
             any
             one
             in
             former
             ages
             would
             haue
             sufficed
             ,
             as
             a
             plague
             ,
             to
             haue
             infected
             any
             Country
             with
             heresy
             ;
             so
             al
             of
             them
             compiled
             in
             one
             bundell
             ,
             can
             bring
             no
             lesse
             then
             a
             general
             mortality
             of
             all
             goodnes
             in
             so
             many
             Countrys
             infected
             by
             thē
             .
          
        
         
           
             Of
             absurdities
             which
             follow
             vpon
             the
             first
             head
             ,
             of
             contempt
             of
             all
             Church-authority
             ,
             and
             relying
             vpon
             the
             priuate
             spirit
             .
             SECT
             .
             II.
             
          
           
             BVT
             let
             vs
             proceed
             and
             consider
             in
             particuler
             what
             fruits
             and
             consequences
             ,
             and
             what
             absurdities
             ,
             contrary
             to
             all
             reason
             ,
             honesty
             ,
             and
             piety
             do
             flow
             ,
             and
             follow
             out
             
             of
             these
             principles
             &
             positions
             .
             And
             first
             to
             begin
             with
             their
             first
             principle
             ,
             
             and
             the
             issue
             following
             from
             it
             ,
             which
             is
             their
             contempt
             of
             Church-authority
             ,
             their
             condemning
             the
             Roman
             Church
             ,
             as
             Antichristian
             ,
             and
             theit
             bold
             affirming
             the
             true
             Church
             of
             Christ
             ,
             for
             so
             many
             ages
             ,
             to
             haue
             decayed
             ,
             &
             perished
             ,
             and
             to
             haue
             beene
             inuisible
             not
             knowne
             ,
             &
             wholy
             ouerwhelmed
             with
             errours
             of
             superstition
             ,
             idolatry
             ,
             &
             Antichristianity
             ,
             
             1.
             
             It
             followes
             that
             for
             so
             many
             ages
             ,
             that
             is
             ,
             8.10.12
             .
             or
             14.
             as
             before
             ,
             was
             neither
             true
             Church
             or
             congregation
             ,
             neither
             lawfull
             Pastours
             and
             Preachers
             ,
             neither
             right
             Sacramēts
             or
             Sacrifice
             ,
             neither
             any
             diuine
             seruice
             or
             worship
             of
             God
             among
             any
             visible
             company
             of
             people
             in
             any
             part
             of
             the
             Christian
             world
             .
             2.
             
             It
             followes
             ,
             that
             in
             all
             those
             ages
             ,
             all
             the
             Fathers
             and
             Doctours
             ,
             all
             the
             Bishops
             &
             Prelates
             ,
             all
             the
             Confessours
             ,
             Virgins
             ,
             and
             Martyrs
             ,
             and
             all
             the
             Councels
             generall
             or
             prouinciall
             :
             that
             all
             the
             foure
             Doctours
             of
             the
             Latin
             Church
             ,
             and
             the
             rest
             with
             them
             ,
             al
             the
             Doctours
             of
             the
             East
             Church
             ,
             &
             all
             the
             learned
             among
             thē
             ,
             all
             ancient
             Bishops
             of
             the
             Primitiue
             church
             ,
             &
             al
             the
             Cleargy
             vnder
             them
             ,
             all
             the
             foure
             first
             generall
             Councels
             ,
             and
             the
             other
             twelue
             after
             them
             ,
             with
             the
             prouinciall
             Councels
             confirmed
             by
             them
             ,
             
             &
             the
             Bishops
             ,
             and
             Confessours
             in
             them
             ;
             that
             all
             the
             Holy
             Virgins
             ,
             Confessours
             and
             Martyrs
             in
             tyme
             of
             most
             of
             the
             ten
             persecutions
             ,
             and
             of
             the
             Arian
             ,
             and
             image-breaking
             Emperours
             ;
             that
             all
             the
             Emperours
             of
             
               Rome
               ,
               Constantinople
            
             ,
             or
             Germany
             ,
             of
             the
             East
             or
             West
             ,
             all
             the
             Kinges
             of
             
               Italy
               ,
               Spaine
               ,
               France
               ,
               England
               ,
               Scotland
               ,
               Swethland
               ,
               Denmarke
               ,
            
             or
             Poland
             ,
             all
             and
             euery
             one
             ,
             who
             before
             Luther
             were
             Christians
             ,
             and
             professed
             the
             christian
             Religion
             ;
             that
             all
             these
             with
             the
             people
             ,
             who
             professed
             the
             same
             Christianity
             with
             them
             ,
             &
             vnder
             them
             ,
             were
             all
             seduced
             by
             a
             false
             fayth
             ,
             and
             false
             Christianity
             ,
             and
             all
             liued
             and
             dyed
             in
             the
             seruice
             ,
             not
             of
             Christ
             ,
             but
             Antichrist
             .
             Into
             what
             heart
             of
             any
             Christian
             can
             it
             enter
             ,
             that
             for
             so
             many
             ages
             ,
             no
             Doctour
             with
             his
             penne
             ,
             no
             Prelate
             out
             of
             the
             pulpit
             ,
             no
             Cōfessour
             in
             prison
             ,
             no
             Martyr
             at
             his
             death
             ,
             no
             Councell
             by
             their
             decrees
             ,
             no
             Emperour
             with
             his
             sword
             ,
             no
             people
             ,
             or
             Pastour
             in
             any
             parish
             should
             haue
             publikly
             professed
             ▪
             maintayned
             ,
             and
             confirmed
             
             the
             true
             fayth
             of
             Christ
             ,
             and
             true
             doctrine
             of
             saluation
             ,
             but
             all
             of
             Antichrist
             and
             damnation
             .
          
           
             Thirdly
             ,
             it
             follows
             that
             all
             the
             predictions
             ,
             
             and
             prophecies
             of
             the
             prophets
             before
             Christ
             ,
             all
             the
             promises
             and
             assurances
             made
             by
             Christ
             himselfe
             ,
             or
             by
             his
             Apostles
             to
             his
             Church
             ,
             either
             of
             the
             extension
             ,
             and
             amplitude
             of
             Christes
             Church
             from
             sea
             to
             sea
             ,
             from
             North
             to
             South
             ,
             to
             the
             vttermost
             end
             of
             the
             world
             ,
             to
             all
             people
             and
             nations
             ,
             to
             all
             Iles
             and
             Kingdomes
             ,
             to
             all
             Kinges
             and
             Princes
             ,
             or
             of
             continuance
             &
             succession
             of
             the
             same
             as
             long
             as
             the
             Sunne
             &
             Moon
             shall
             endure
             ,
             from
             Sabaoth
             to
             Sabaoth
             ,
             from
             age
             to
             age
             ,
             frō
             generation
             to
             generation
             without
             interruption
             ,
             or
             discontinuance
             from
             that
             tyme
             till
             the
             worlds
             end
             ;
             or
             of
             the
             Holy
             Ghosts
             assistance
             ,
             and
             continuance
             with
             it
             ,
             as
             the
             
               Pillar
               ,
               and
               ground
               of
               truth
            
             against
             all
             the
             waues
             and
             stormes
             of
             the
             sea
             of
             this
             world
             ,
             against
             all
             the
             swordes
             and
             violence
             of
             persecutors
             and
             Tyrants
             ,
             and
             against
             all
             principalities
             and
             powers
             the
             gouernours
             of
             this
             darknesse
             ,
             and
             the
             very
             gates
             of
             hell
             it selfe
             :
             It
             followes
             ,
             I
             say
             ,
             that
             all
             these
             predictions
             haue
             beene
             false
             ,
             and
             not
             verifyed
             ,
             as
             Castalion
             ,
             and
             
               Dauid
               George
            
             both
             Protestants
             ,
             conuinced
             by
             experience
             of
             the
             not
             being
             of
             a
             Protestant
             Church
             ,
             haue
             confessed
             ;
             it
             followes
             that
             the
             Prophets
             of
             the
             old
             Testament
             who
             foretould
             them
             ,
             were
             false
             ,
             not
             true
             Prophets
             ,
             that
             the
             Apostles
             of
             the
             new
             Testament
             who
             confirmed
             them
             ,
             were
             vnlawfull
             and
             faythlesse
             messengers
             ,
             and
             that
             Iesus
             Christ
             who
             planted
             ,
             watered
             ,
             &
             promised
             to
             giue
             increase
             to
             this
             his
             Church
             ,
             was
             not
             the
             only
             true
             omnipotent
             God
             ,
             but
             either
             a
             false
             deceauer
             ,
             who
             promised
             that
             he
             knew
             should
             not
             be
             performed
             ,
             or
             els
             a
             weake
             worker
             ,
             who
             could
             not
             performe
             that
             which
             he
             had
             promised
             ,
             to
             wit
             ,
             this
             amplitude
             ,
             succession
             ,
             and
             firmity
             of
             his
             Church
             ,
             thus
             wholy
             frustrated
             and
             made
             void
             ,
             according
             to
             the
             former
             principle
             and
             doctrine
             .
             All
             which
             is
             wikedly
             confessed
             vpon
             the
             former
             groundes
             by
             
               Dauid
               George
               ,
               Ochinus
            
             ,
             and
             others
             .
          
           
             Fourthly
             it
             followes
             ,
             that
             Turkes
             ,
             Iewes
             ,
             and
             Gentils
             haue
             had
             a
             more
             flourishing
             state
             of
             a
             Church
             ,
             Kingdome
             ,
             and
             Professours
             ,
             as
             hauing
             beene
             more
             visible
             ,
             potent
             ,
             and
             
             dilated
             ,
             for
             many
             continued
             ages
             ,
             in
             many
             distant
             partes
             of
             the
             world
             ,
             then
             the
             christians
             ,
             who
             haue
             had
             neither
             Prince
             ,
             Prelate
             ,
             people
             ,
             or
             scarce
             any
             publike
             Professours
             of
             true
             Christianity
             ,
             for
             one
             age
             together
             ,
             vnder
             any
             one
             King
             ,
             in
             any
             one
             prouince
             of
             the
             world
             .
             That
             Mahomet
             ,
             and
             Antichrist
             or
             the
             diuel
             by
             them
             ,
             did
             with
             more
             prudence
             ,
             and
             power
             with
             more
             piety
             ,
             and
             policy
             ,
             establish
             ,
             enlarge
             ,
             &
             protect
             their
             faith
             and
             common
             wealth
             which
             so
             long
             continued
             ,
             then
             
               Iesus
               Christ
            
             ,
             who
             is
             true
             God
             and
             man
             ,
             did
             ,
             or
             could
             do
             his
             faith
             and
             Church
             ,
             which
             so
             soone
             after
             his
             departure
             erred
             ,
             failed
             ,
             and
             decayed
             .
             Where
             is
             the
             
               greater
               glory
               of
               the
               second
               temple
               ,
            
             (a)
             
               then
               of
               the
               first
            
             ?
             Where
             is
             the
             (b)
             
               ends
               of
               the
               earth
               giuen
               to
               it
               for
               a
               possession
               ?
            
             Where
             are
             the
             (c)
             
               Kings
               and
               Queenes
               who
               as
               nursing
               fathers
               ,
               are
               to
               haue
               protected
               it
               ?
            
             Where
             are
             the
             people
             and
             nations
             ,
             who
             
               with
               the
            
             (d)
             
               gold
               of
               Arabia
               and
               Saba
               were
               to
               haue
               inriched
               it
               ?
            
             Where
             are
             the
             Iles
             ,
             and
             kingdomes
             who
             
               from
               the
               vttermost
            
             (e)
             
               ends
               of
               the
               world
               were
               to
               haue
               waited
               vpon
               this
               Church
               of
               Christ
               ,
            
             more
             then
             any
             other
             of
             
               Iews
               ,
               Turks
            
             ,
             or
             Pagans
             ?
             What
             ,
             was
             Christ
             lesse
             true
             ,
             lesse
             good
             ,
             lesse
             faythfull
             ,
             lesse
             able
             and
             potent
             ,
             in
             the
             establishing
             ,
             and
             preseruing
             his
             kindgome
             ,
             then
             were
             Moyses
             ,
             or
             
               Mahomet
               ,
               Cyrus
            
             ,
             or
             Romulus
             in
             setling
             and
             enlarging
             their
             Synagogue
             ,
             Sect
             ,
             or
             Common-wealth
             ?
             Surely
             it
             followes
             (
             O
             horrour
             and
             blasphemy
             )
             if
             these
             positions
             ,
             and
             points
             of
             the
             Protestants
             priuate
             spirits
             doctrine
             ,
             were
             true
             and
             warrantable
             .
          
        
         
           
             Of
             absurdities
             which
             follow
             vpon
             the
             second
             head
             of
             sole
             Fayth
             .
             SECT
             .
             III.
             
          
           
             SECONDLY
             ,
             Out
             of
             the
             second
             principle
             ,
             and
             doctrine
             depending
             on
             it
             (
             which
             is
             that
             a
             man
             is
             iustified
             by
             only
             faith
             ,
             
             which
             is
             a
             faith
             ,
             speciall
             of
             euery
             one
             's
             owne
             predestination
             ,
             iustification
             ,
             and
             glorification
             ;
             so
             certaine
             ,
             and
             so
             sure
             as
             that
             there
             is
             a
             God
             ,
             or
             that
             Christ
             is
             saued
             ;
             so
             perpetuall
             ,
             that
             it
             can
             neuer
             be
             lost
             ,
             and
             peculiar
             only
             to
             the
             elect
             ,
             depending
             vpon
             their
             priuat
             spirit
             ,
             and
             the
             rest
             before
             mentioned
             )
             it
             followes
             ,
             First
             .
             That
             a
             man
             is
             not
             only
             
             without
             all
             doubt
             ,
             or
             so
             much
             as
             any
             feare
             ,
             certaine
             of
             his
             predestination
             past
             ,
             iustification
             present
             ,
             
             and
             glorification
             to
             come
             ,
             but
             also
             that
             he
             is
             more
             certaine
             of
             it
             then
             he
             is
             of
             the
             
               B.
               Trinity
            
             ,
             of
             the
             
               Incarnation
               ,
               Passion
               ,
               Resurrection
               ,
               ascension
               ,
               and
               coming
               of
               Christ
            
             ;
             which
             he
             belieues
             only
             by
             a
             faith
             not
             supernaturall
             ,
             and
             diuine
             ,
             but
             historicall
             ,
             generall
             ,
             and
             common
             ,
             as
             they
             say
             ,
             to
             the
             reprobate
             and
             diuels
             ;
             yea
             more
             certaine
             ,
             then
             Iesus-Christ
             was
             of
             his
             saluation
             ,
             whom
             they
             affirme
             to
             haue
             feared
             ,
             doubted
             ,
             distrusted
             ,
             and
             despaired
             ,
             before
             his
             death
             of
             his
             saluation
             ,
             as
             is
             afterward
             shewed
             .
             Yea
             as
             certaine
             must
             they
             be
             ,
             as
             certaine
             they
             are
             that
             God
             is
             one
             God
             ,
             or
             that
             Iesus
             Christ
             is
             in
             heauen
             or
             ,
             as
             if
             Iesus
             Christ
             were
             present
             ,
             and
             so
             told
             them
             ;
             which
             are
             their
             owne
             words
             ,
             and
             comparisons
             ,
             which
             is
             both
             absurd
             and
             impious
             :
             absurd
             ,
             because
             they
             haue
             scripture
             to
             auouch
             the
             being
             of
             one
             God
             ,
             and
             the
             saluation
             of
             Christ
             ;
             but
             which
             auouches
             to
             euery
             mā
             this
             his
             saluatiō
             in
             particular
             they
             haue
             neither
             scripture
             nor
             reason
             :
             Impious
             ,
             because
             what
             greater
             impiety
             ,
             and
             blasphemy
             can
             be
             conceaued
             ,
             then
             to
             make
             Christ
             ,
             God
             and
             man
             ,
             doubtfull
             of
             his
             saluation
             ,
             and
             themselues
             ,
             sinfull
             and
             wicked
             wretches
             ,
             certaine
             of
             theirs
             ?
          
           
             Secondly
             it
             followes
             ,
             that
             euery
             Protestant
             may
             ,
             and
             must
             by
             faith
             belieue
             as
             certaine
             ,
             that
             ,
             of
             which
             neither
             authority
             of
             scripture
             ,
             testimony
             of
             Church
             ,
             
             or
             euidence
             of
             reason
             doth
             yield
             any
             argument
             of
             certainty
             ;
             but
             only
             his
             owne
             priuate
             spirit
             and
             conceit
             doth
             suggest
             ,
             and
             perswade
             this
             certainty
             of
             euery
             one
             his
             owne
             iustification
             and
             saluation
             ;
             and
             yet
             that
             the
             same
             Protestants
             may
             doubt
             ,
             yea
             refuse
             to
             assent
             and
             belieue
             such
             articles
             of
             faith
             ,
             as
             both
             expresse
             authority
             of
             Scripture
             ,
             euident
             proposition
             of
             Church
             and
             confessed
             testimony
             of
             auncient
             tradition
             ,
             Fathers
             ,
             and
             Councels
             doth
             fully
             and
             frequently
             deliuer
             and
             approue
             :
             such
             are
             many
             articles
             now
             in
             controuersy
             ,
             as
             Freewill
             ,
             merit
             ,
             good
             works
             ,
             reall
             presence
             ,
             prayer
             to
             saints
             ,
             for
             the
             dead
             ,
             and
             such
             like
             .
             All
             which
             ,
             for
             example
             ,
             Caluin
             and
             euery
             Protestant
             do
             as
             firmly
             (
             notwithstanding
             all
             the
             former
             confessed
             testimonies
             )
             reiect
             and
             condemne
             ,
             as
             they
             belieue
             the
             certainty
             of
             their
             owne
             saluation
             ,
             which
             (
             notwithstanding
             
             that
             it
             be
             not
             mentioned
             or
             motioned
             in
             particular
             ,
             in
             any
             such
             ,
             or
             the
             former
             testimonyes
             )
             they
             do
             most
             vndoubtedly
             and
             firmely
             apprehend
             and
             belieue
             .
             In
             which
             among
             all
             absurdities
             what
             can
             be
             more
             absurd
             then
             without
             any
             other
             reason
             or
             testimony
             ,
             but
             ones
             owne
             conceit
             ,
             so
             firmely
             to
             adhere
             to
             a
             thing
             of
             importance
             ,
             so
             vncertaine
             both
             in
             it selfe
             ,
             and
             in
             experience
             ;
             and
             yet
             not
             belieue
             many
             thinges
             in
             themselues
             so
             probable
             ,
             and
             so
             mainly
             by
             so
             many
             testimonies
             confirmed
             and
             approued
             ?
             Which
             what
             is
             it
             els
             ,
             but
             to
             belieue
             what
             euery
             one
             will
             ,
             and
             best
             likes
             ,
             &
             to
             reiect
             what
             he
             will
             not
             belieue
             ,
             or
             doth
             dislike
             him
             ;
             and
             so
             to
             make
             euery
             one
             's
             owne
             will
             ,
             conceit
             ,
             or
             affection
             the
             rule
             of
             his
             fayth
             and
             beliefe
             .
          
           
             
             Thirdly
             ,
             it
             followes
             ,
             that
             euery
             Protestant
             is
             not
             only
             as
             sure
             of
             his
             own
             saluation
             ,
             as
             he
             is
             of
             Christs
             ,
             &
             that
             he
             cānot
             be
             damned
             except
             Christ
             be
             damned
             ,
             which
             (a)
             Luther
             ,
             (b)
             Caluin
             ,
             &
             (c)
             Zuinglius
             expresly
             ,
             though
             absurdly
             ,
             hold
             :
             but
             also
             that
             he
             is
             as
             iust
             &
             holy
             ,
             as
             any
             Confessour
             ,
             Martyr
             ,
             Apostle
             ,
             or
             the
             Mother
             of
             God
             ,
             yea
             euen
             as
             Iesus
             Christ
             himself
             .
             For
             sith
             all
             are
             iust
             ,
             according
             to
             them
             ,
             not
             by
             any
             iustice
             internall
             and
             inherent
             in
             the
             soule
             ;
             but
             externall
             and
             imputed
             by
             Fayth
             (
             which
             fayth
             ,
             apprehending
             the
             iustice
             of
             Christ
             which
             was
             in
             him
             ,
             makes
             it
             the
             iustice
             of
             euery
             one
             in
             particuler
             ,
             for
             which
             he
             is
             accounted
             iust
             )
             it
             followes
             that
             this
             iustice
             of
             Christ
             which
             is
             equally
             imputed
             to
             all
             the
             iust
             ,
             doth
             equally
             couer
             all
             sins
             ,
             maks
             equally
             iust
             all
             persons
             ,
             yea
             all
             as
             iust
             as
             Iesus
             Christ
             ,
             whose
             iustice
             is
             theirs
             ,
             and
             with
             whose
             iustice
             they
             are
             equally
             couered
             ,
             and
             thereby
             counted
             equally
             iust
             before
             God.
             Whence
             ensues
             ,
             that
             all
             are
             as
             iust
             at
             the
             first
             instance
             of
             their
             iustification
             ,
             as
             Christ
             was
             both
             at
             first
             and
             euer
             till
             his
             ascension
             ,
             and
             that
             they
             cannot
             increase
             in
             iustice
             ,
             
             &
             be
             made
             more
             iust
             ,
             
               and
               iustified
               still
            
             ;
             because
             from
             the
             first
             instant
             of
             their
             iustification
             they
             haue
             all
             the
             iustice
             imputed
             to
             them
             ,
             which
             Christ
             had
             euer
             inherent
             till
             his
             ascension
             in
             him
             ,
             
             &
             are
             as
             iust
             at
             the
             first
             as
             he
             euer
             was
             at
             first
             or
             last
             .
             Which
             ,
             though
             absurd
             ,
             senselesse
             ,
             and
             impious
             ,
             yet
             it
             hath
             not
             wanted
             expresse
             defenders
             among
             them
             ,
             as
             Luther
             who
             affirmed
             all
             faythfull
             to
             be
             
               as
               iust
               as
               Peter
               ,
               Paul
               ,
               our
               
               B.
               Lady
               ,
               and
               all
               Saints
               .
            
             As
             (a)
             Bucer
             ,
             who
             affirmed
             euery
             minister
             to
             be
             
               as
               iust
               as
               was
               S.
               Iohn
               Baptist
               ,
            
             then
             whome
             was
             not
             by
             the
             testimony
             of
             our
             Sauiour
             (b)
             
               a
               greater
               among
               the
               borne
               of
               women
               .
            
             And
             (c)
             Zuinglius
             ,
             who
             affirmes
             that
             God
             
               fauours
               no
               lesse
               euery
               faythfull
               Christian
               then
               he
               doth
               Christ
               himselfe
               ,
               and
               that
               euery
               one
               hath
               as
               great
               right
               to
               heauen
               ,
               as
               Christ
               hath
               .
            
          
           
             Fourthly
             it
             followes
             ,
             that
             not
             only
             all
             faythfull
             Christians
             ,
             but
             that
             all
             people
             ,
             whether
             good
             or
             bad
             ,
             Iewes
             o●
             Gentils
             ,
             Christians
             or
             Pagans
             ,
             yea
             all
             who
             euer
             haue
             liued
             or
             euer
             shall
             liue
             in
             this
             world
             ,
             shal
             be
             all
             saued
             as
             sure
             as
             Christ
             is
             saued
             .
             This
             is
             deduced
             out
             of
             the
             Protestant
             doctrine
             ,
             two
             wayes
             ;
             first
             out
             of
             diuers
             their
             positions
             ,
             which
             by
             many
             of
             them
             ,
             chiefly
             by
             (d)
             Caluin
             ,
             are
             belieued
             ,
             and
             taught
             ,
             as
             1.
             
             That
             only
             fayth
             doth
             iustify
             ,
             and
             that
             it
             being
             once
             had
             cannot
             be
             lost
             .
             2.
             
             That
             this
             fayth
             is
             promised
             to
             all
             faythfull
             and
             their
             seed
             ,
             as
             it
             was
             to
             Abraham
             and
             his
             seed
             ,
             &
             that
             therefore
             all
             the
             children
             of
             the
             faythfull
             are
             sanctifyed
             in
             their
             Mothers
             wombe
             ,
             as
             being
             within
             the
             Couenant
             made
             to
             their
             Parents
             and
             their
             seed
             ,
             as
             Caluin
             stifly
             maintaines
             .
             3.
             
             That
             the
             Sacraments
             ,
             and
             chiefly
             Baptisme
             ,
             are
             seales
             or
             signes
             of
             fayth
             ,
             and
             so
             are
             to
             be
             ministred
             only
             to
             the
             faithfull
             ,
             and
             the
             children
             of
             the
             faythfull
             ;
             for
             which
             Farellus
             at
             Geneua
             refused
             to
             baptize
             a
             child
             ,
             whose
             parents
             were
             Papists
             ,
             and
             Caluin
             approued
             the
             fact
             .
             4.
             
             That
             therfore
             the
             children
             of
             the
             faythfull
             shal
             be
             saued
             ,
             though
             they
             neuer
             be
             baptized
             ,
             as
             the
             English
             Catechisme
             teachs
             ,
             because
             they
             are
             borne
             of
             faithfull
             Parents
             ,
             &
             so
             are
             in
             the
             couenāt
             ,
             and
             sanctifyed
             before
             they
             be
             borne
             .
             If
             al
             this
             should
             be
             true
             ,
             
             it
             would
             follow
             that
             ,
             because
             the
             couenant
             and
             promise
             of
             fayth
             and
             saluation
             was
             made
             ,
             for
             example
             ,
             to
             Abraham
             and
             his
             seed
             ,
             &
             that
             because
             Abraham
             had
             fayth
             ,
             was
             sealed
             with
             the
             signe
             of
             fayth
             ,
             was
             iust
             by
             Fayth
             ,
             must
             continue
             in
             fayth
             ,
             and
             was
             saued
             by
             fayth
             ,
             that
             therefore
             his
             seed
             Ismael
             ,
             and
             Isaac
             ;
             and
             as
             Isaac
             ,
             so
             his
             seed
             Iacob
             and
             Esau
             ;
             and
             as
             Iacob
             ,
             so
             all
             his
             seed
             ,
             all
             the
             twelue
             Patriarches
             his
             sonnes
             ,
             were
             likewise
             included
             in
             the
             couenant
             ,
             were
             all
             borne
             of
             faythfull
             parents
             ,
             all
             sanctifyed
             in
             their
             Mothers
             wombe
             ,
             all
             sealed
             as
             faythfull
             with
             the
             Circumcision
             ,
             the
             signe
             of
             faith
             ,
             all
             made
             iust
             by
             fayth
             ,
             all
             continued
             in
             the
             same
             fayth
             ,
             and
             so
             all
             saued
             in
             heauen
             by
             vertue
             of
             that
             fayth
             .
             And
             as
             they
             ,
             so
             their
             seed
             ,
             and
             children
             ,
             and
             their
             childrens
             children
             ,
             from
             generation
             to
             generation
             must
             be
             likewise
             included
             in
             the
             Couenant
             ;
             be
             likewise
             sanctifyed
             in
             their
             Mothers
             wombe
             ,
             be
             likewise
             sealed
             with
             the
             signe
             of
             the
             Couenant
             ,
             or
             Circumcision
             ;
             be
             likewise
             iust
             by
             fayth
             ,
             continue
             iust
             in
             fayth
             ,
             and
             be
             likewise
             saued
             by
             fayth
             .
             And
             the
             same
             which
             it
             inferred
             of
             Iacob
             ,
             and
             his
             children
             ,
             and
             childrens
             children
             vnto
             the
             worldes
             end
             ,
             may
             also
             be
             inferred
             and
             auouched
             truly
             either
             more
             generally
             of
             Adam
             ,
             and
             all
             his
             posterity
             ,
             or
             more
             particulerly
             of
             any
             one
             faythfull
             ,
             and
             his
             posterity
             for
             euer
             .
             For
             if
             Adam
             and
             Eue
             ,
             or
             this
             particular
             faythfull
             person
             were
             faythfull
             ,
             iust
             ,
             and
             saued
             ,
             then
             their
             children
             after
             them
             ,
             and
             their
             childrens
             children
             for
             euer
             were
             likewise
             faythfull
             ,
             iust
             and
             saued
             ,
             because
             as
             the
             Parents
             had
             the
             promise
             of
             fayth
             made
             to
             themselues
             ,
             and
             their
             children
             ;
             so
             their
             children
             were
             borne
             sanctifyed
             of
             these
             faythfull
             parents
             ,
             were
             sealed
             with
             the
             signe
             of
             fayth
             ,
             Circumcision
             or
             Baptisme
             ;
             were
             made
             iust
             ,
             continued
             iust
             by
             fayth
             ,
             &
             were
             saued
             as
             iust
             by
             fayth
             ;
             and
             as
             these
             children
             ,
             so
             also
             all
             their
             children
             and
             childrens
             children
             by
             the
             same
             reason
             were
             all
             included
             in
             the
             couenant
             or
             promise
             of
             Fayth
             ,
             were
             al
             born
             sanctifyed
             by
             fayth
             ,
             were
             all
             to
             be
             sealed
             with
             the
             signe
             of
             fayth
             ,
             were
             all
             made
             iust
             by
             fayth
             ,
             all
             cōtinued
             iust
             by
             fayth
             ,
             &
             so
             are
             all
             saued
             by
             fayth
             ;
             and
             so
             all
             the
             posterity
             of
             
               Adam
               ,
               Nati
               natorum
               ,
               &
               quotquot
               nascentur
               abillis
               ,
            
             as
             they
             were
             included
             in
             the
             promise
             of
             fayth
             made
             to
             their
             parents
             and
             them
             ,
             
             and
             therby
             were
             all
             faithfull
             ,
             and
             continued
             and
             ended
             all
             faythfull
             ,
             so
             were
             they
             all
             saued
             .
             By
             which
             it
             should
             follow
             also
             not
             only
             ,
             that
             all
             the
             whole
             world
             should
             be
             saued
             and
             none
             damned
             ;
             but
             also
             that
             fayth
             ,
             iustification
             and
             saluation
             should
             descend
             by
             inheritance
             from
             generation
             to
             generatiō
             as
             Landes
             should
             by
             entayle
             ,
             which
             cannot
             by
             any
             fine
             or
             recouery
             be
             cut
             off
             ,
             sold
             ,
             or
             lost
             .
             And
             as
             they
             are
             all
             thus
             faythfull
             ,
             &
             iust
             by
             fayth
             apprehending
             the
             iustice
             of
             Christ
             ,
             and
             had
             the
             iustice
             of
             Christ
             equally
             imputed
             to
             them
             for
             their
             iustice
             :
             so
             are
             they
             all
             equally
             iust
             ,
             as
             iustifyed
             by
             the
             same
             iustice
             of
             Christ
             ,
             and
             all
             equally
             iust
             with
             Christ
             ,
             as
             hauing
             the
             same
             iustice
             theirs
             which
             was
             Christs
             ;
             and
             so
             are
             all
             iust
             and
             perfect
             as
             any
             Saint
             ,
             or
             Christ
             ,
             are
             all
             as
             certaine
             of
             saluation
             as
             any
             Saint
             ,
             or
             Christ
             ,
             and
             shal
             be
             all
             as
             blessed
             in
             heauen
             as
             is
             any
             Saint
             or
             Christ
             ,
             with
             whome
             as
             they
             had
             the
             same
             iustice
             in
             earth
             ,
             so
             for
             the
             same
             they
             shall
             haue
             the
             like
             glory
             in
             heauen
             .
             Which
             absurdity
             as
             of
             all
             absurdities
             it
             is
             most
             absurd
             ,
             so
             doth
             it
             follow
             out
             of
             the
             same
             absurd
             doctrine
             .
          
           
             Secondly
             ,
             the
             same
             absurdity
             is
             inferred
             out
             of
             another
             of
             the
             Protestants
             vsually
             receaued
             position
             of
             doctrine
             ,
             
             which
             is
             ,
             
               That
               euery
               man
               shall
               be
               saued
               by
               only
               Fayth
               ,
            
             and
             that
             by
             a
             
               speciall
               Fayth
            
             ,
             by
             which
             he
             is
             bound
             infallibly
             to
             ▪
             belieue
             that
             he
             shal
             be
             saued
             if
             he
             wil
             be
             saued
             :
             out
             of
             which
             their
             receaued
             doctrine
             I
             reason
             thus
             .
             
               
                 Whatsoeuer
                 euery
                 man
                 in
                 particuler
                 is
                 bound
                 to
                 belieue
                 as
                 an
                 article
                 of
                 Fayth
                 necessary
                 to
                 his
                 saluation
                 ,
                 that
                 is
                 true
                 &
                 certaine
                 ,
                 whether
                 he
                 do
                 belieue
                 it
                 or
                 no.
                 
              
               
                 But
                 euery
                 man
                 in
                 particular
                 is
                 bound
                 to
                 belieue
                 as
                 an
                 article
                 of
                 his
                 faith
                 necessary
                 to
                 his
                 saluation
                 ,
                 according
                 to
                 the
                 Protestants
                 ,
                 that
                 he
                 shal
                 be
                 saued
                 .
              
               
                 Ergo
                 ,
                 That
                 euery
                 man
                 in
                 particuler
                 shal
                 be
                 saued
                 ,
                 is
                 true
                 &
                 certaine
                 ,
                 according
                 to
                 the
                 Protestants
                 doctrine
                 ,
                 whether
                 he
                 belieue
                 it
                 ,
                 or
                 no.
                 
              
            
             The
             Maior
             proposition
             is
             true
             ,
             and
             not
             deniable
             in
             any
             diuinity
             ,
             because
             all
             articles
             or
             points
             of
             Fayth
             ,
             which
             all
             are
             bound
             to
             belieue
             as
             necessary
             to
             saluation
             ,
             and
             vnder
             paine
             of
             damnation
             ,
             are
             most
             certainly
             true
             ,
             &
             
               aeternae
               veritatis
               antecedenter
            
             ,
             
             and
             before
             they
             be
             actually
             belieued
             ,
             whether
             they
             be
             belieued
             or
             not
             by
             them
             ,
             who
             ought
             to
             belieue
             them
             .
             For
             so
             ,
             that
             there
             is
             a
             blessed
             Trinity
             of
             three
             persons
             &
             one
             God
             ,
             an
             Incarnation
             of
             the
             Sonne
             of
             God
             ,
             a
             Resurrection
             of
             the
             body
             and
             the
             like
             ,
             is
             certainely
             true
             in
             it selfe
             ,
             though
             the
             
               Arians
               ,
               Nestorians
            
             ,
             and
             other
             Heretikes
             doe
             not
             belieue
             it
             ,
             which
             yet
             they
             are
             bound
             to
             belieue
             as
             necessary
             to
             saluation
             .
             Therefore
             if
             euery
             man
             be
             bound
             in
             like
             manner
             to
             belieue
             his
             owne
             saluation
             as
             certainly
             ,
             and
             as
             neccessarily
             as
             he
             is
             bound
             to
             belieue
             the
             B.
             Trinity
             ,
             Incarnation
             ,
             &
             Resurrection
             ,
             &
             that
             as
             an
             article
             of
             his
             fayth
             ;
             it
             followeth
             that
             his
             saluation
             is
             as
             certainly
             true
             as
             his
             Resurrection
             whether
             soeuer
             he
             do
             belieue
             ,
             or
             not
             belieue
             either
             ,
             or
             both
             of
             them
             ;
             and
             so
             it
             is
             inferred
             that
             he
             shal
             be
             saued
             ,
             as
             well
             as
             ryse
             againe
             ,
             though
             he
             do
             not
             belieue
             it
             :
             which
             is
             confirmed
             ,
             because
             the
             obiect
             of
             Fayth
             ,
             or
             thing
             to
             be
             belieued
             hath
             in
             it
             eternall
             verity
             ,
             before
             the
             act
             of
             mans
             Fayth
             doe
             conceaue
             or
             belieue
             it
             ,
             and
             therefore
             is
             belieued
             because
             it
             is
             and
             before
             was
             true
             ,
             but
             is
             not
             made
             true
             because
             it
             is
             now
             belieued
             ;
             fayth
             not
             making
             ,
             but
             supposing
             his
             obiect
             ,
             which
             as
             it
             houlds
             true
             in
             the
             verity
             of
             the
             Resurrection
             ,
             Incarnatiō
             ,
             Trinity
             and
             others
             point
             of
             fayth
             which
             are
             belieued
             ,
             because
             they
             are
             true
             ,
             &
             are
             true
             whether
             they
             be
             belieued
             or
             not
             ;
             so
             it
             must
             hould
             true
             in
             the
             verity
             of
             euery
             mans
             saluation
             if
             it
             be
             a
             point
             of
             euery
             mans
             fayth
             .
             For
             if
             the
             certainty
             of
             his
             owne
             saluation
             be
             the
             obiect
             of
             euery
             mans
             fayth
             which
             he
             ought
             to
             belieue
             ,
             then
             the
             same
             certainty
             or
             obiect
             is
             true
             before
             it
             be
             belieued
             ;
             and
             so
             it
             is
             true
             that
             he
             shal
             be
             saued
             before
             he
             do
             belieue
             ,
             and
             true
             it
             is
             whether
             he
             so
             belieue
             or
             no.
             
          
           
             
             The
             Minor
             Proposition
             or
             subsumption
             that
             according
             to
             the
             Protestants
             ,
             euery
             mā
             is
             to
             belieue
             his
             owne
             Iustificatiō
             and
             Saluation
             ,
             is
             so
             certaine
             that
             it
             is
             their
             common
             receaued
             doctrine
             ,
             that
             
               Only
               Fayth
               doth
               iustify
            
             ,
             that
             this
             
               Only
               Fayth
            
             is
             a
             
               Speciall
               Faith
            
             ,
             that
             this
             
               Speciall
               Fayth
            
             hath
             for
             his
             only
             obiect
             which
             it
             belieues
             ,
             remission
             of
             his
             sins
             ,
             his
             Iustificatiō
             &
             saluation
             by
             Christ
             ,
             that
             this
             beliefe
             is
             a
             diuine
             fayth
             ,
             a
             sauing
             fayth
             ,
             as
             certaine
             a
             fayth
             ,
             as
             that
             by
             which
             we
             belieue
             that
             there
             is
             a
             God
             ,
             a
             Iesus
             Christ
             ,
             a
             heauen
             or
             hel
             ,
             so
             certaine
             that
             
             it
             admits
             no
             doubt
             or
             vncertainty
             ,
             but
             includes
             an
             infallible
             &
             assured
             confidence
             of
             the
             promises
             of
             God
             to
             vs
             of
             our
             saluation
             .
             Thus
             sayth
             Caluin
             (a)
             that
             
               Iustifying
               Faith
               is
               a
               certaine
               knowledge
               of
               Gods
               fauour
               to
               vs
            
             ;
             that
             (b)
             
               euery
               one
               must
               vndoubtedly
               be
               sure
               that
               God
               is
               mercifull
               vnto
               him
               .
            
             Beza
             ,
             (c)
             
               that
               Fayth
               is
               not
               to
               belieue
               in
               God
               ,
               or
               in
               the
               word
               of
               God
               ,
               which
               Fayth
               the
               Diuells
               haue
            
             ;
             (d)
             
               but
               a
               firme
               perswasion
               of
               our
               election
               in
               Christ
               :
               A
            
             (e)
             
               certainty
               by
               which
               we
               are
               more
               certaine
               then
               of
               any
               thing
               ,
               that
               life
               euerlasting
               is
               due
               to
               vs.
            
             Luther
             ,
             (f)
             
               that
               Fayth
               is
               a
               constant
               &
               firme
               perswasion
               without
               doubt
               or
               wauering
               of
               Gods
               grace
               &
               good
               will
               due
               to
               vs
            
             ;
             (g)
             
               so
               certaine
               ,
               that
               it
               is
               aboue
               all
               other
               certainty
               .
            
             Bucer
             ,
             (h)
             
               that
               Fayth
               is
               nothing
               but
               a
               certaine
               perswasion
               of
               our
               saluation
               of
               Christ
               .
            
             The
             (i)
             Confession
             of
             Auspurge
             ,
             of
             Saxony
             ,
             Luther
             ,
             Lobecius
             ,
             Pareus
             ,
             Whitaker
             ,
             Reynoldes
             ,
             Perkins
             ,
             
               That
               a
               man
               is
               iustifyed
               by
               belieuing
               ,
               and
               that
               without
               wauering
               or
               feare
               of
               his
               owne
               infirmity
               ,
               that
               his
               sinnes
               ere
               forgiuen
               ,
               that
               he
               is
               iust
               ,
               and
               shal
               be
               saued
               .
               Yea
            
             (
             sayth
             Iewell
             )
             
               he
               must
               be
               so
               certaine
               ,
               as
               if
               Christ
               was
               present
               and
               so
               told
               him
            
             ;
             sayth
             Pareus
             ,
             
               as
               certaine
               as
               that
               Christ
               dyed
               for
               the
               remission
               of
               our
               sinnes
            
             ;
             sayth
             Luther
             ,
             and
             Zuinglius
             ,
             
               as
               certaine
               as
               he
               is
               of
               Christs
               saluatiō
               ,
               yea
               so
               certaine
               ,
               that
               except
               Christ
               be
               damned
               ,
               he
               cannot
               be
               damned
               .
            
             Whereupon
             they
             all
             hould
             that
             the
             obiect
             of
             
               Iustifying
               Fayth
            
             ,
             is
             not
             to
             belieue
             that
             Christ
             is
             God
             and
             Man
             ,
             was
             borne
             ,
             dyed
             ,
             and
             rose
             for
             vs
             ,
             nor
             to
             belieue
             the
             Scripture
             and
             the
             word
             of
             God
             in
             it
             ,
             which
             is
             a
             generall
             or
             
               historicall
               Fayth
            
             ,
             and
             common
             to
             the
             reprobate
             ,
             &
             the
             Diuells
             ;
             but
             to
             belieue
             that
             himselfe
             hath
             his
             sinnes
             pardoned
             him
             ,
             is
             iust
             and
             shal
             be
             saued
             ,
             and
             that
             God
             is
             mercifull
             to
             him
             ,
             doth
             account
             him
             iust
             ,
             and
             will
             saue
             him
             ,
             the
             certainty
             &
             assurance
             of
             which
             doth
             iustify
             him
             before
             God.
             All
             which
             may
             be
             seene
             in
             the
             Authors
             owne
             wordes
             in
             D.
             Smiths
             Collation
             .
             This
             is
             that
             speciall
             Fayth
             by
             which
             alone
             Protestants
             hould
             that
             euery
             man
             is
             iustifyed
             &
             saued
             ,
             and
             without
             which
             euery
             one
             is
             damned
             .
             Therefore
             this
             Faith
             is
             necessary
             to
             saluation
             
               necessitate
               medij
            
             ,
             and
             as
             a
             thing
             so
             necessary
             ,
             doth
             oblige
             euery
             one
             in
             particuler
             vnder
             paine
             of
             damnation
             to
             haue
             it
             ,
             because
             by
             it
             all
             are
             saued
             ,
             and
             
             without
             it
             ,
             all
             are
             damned
             .
             Therefore
             true
             is
             the
             Minor
             Proposition
             ,
             that
             as
             according
             to
             the
             Protestants
             ,
             this
             faith
             alone
             is
             necessary
             for
             euery
             one
             to
             saluation
             ,
             so
             euery
             one
             is
             bound
             to
             haue
             ,
             and
             so
             to
             beleeue
             it
             vpon
             paine
             of
             the
             losse
             of
             his
             saluation
             .
          
           
             Vpon
             which
             premises
             ,
             which
             in
             the
             first
             moode
             and
             figure
             inferre
             the
             Conclusion
             ,
             followes
             ,
             that
             according
             to
             this
             protestant
             position
             of
             Iustification
             &
             Saluation
             ,
             by
             only
             &
             
               speciall
               Faith
            
             ,
             that
             euery
             one
             whethersoeuer
             he
             belieue
             or
             no
             ,
             whether
             he
             be
             faithful
             or
             infidel
             ,
             elect
             or
             reprobate
             ,
             must
             be
             saued
             .
             Which
             absurdityas
             it
             is
             most
             absurd
             ,
             so
             is
             the
             same
             more
             fully
             illustrated
             and
             deduced
             out
             of
             the
             same
             principle
             after
             this
             manner
             :
             
             
               Speciall
               Faith
            
             ,
             or
             infallible
             assurance
             of
             saluation
             is
             necessary
             to
             saluatiō
             ,
             as
             well
             to
             Iudas
             a
             reprobat
             ,
             as
             to
             Iames
             an
             elect
             ;
             and
             as
             Iames
             is
             saued
             by
             it
             ,
             so
             is
             Iudas
             damned
             for
             want
             of
             it
             ,
             according
             to
             the
             Protestants
             :
             therefore
             vnder
             paine
             of
             his
             damnation
             Iudas
             is
             as
             well
             bound
             to
             haue
             it
             ,
             as
             Iames
             is
             ;
             because
             it
             being
             a
             necessary
             meane
             to
             saluation
             ,
             the
             want
             of
             it
             is
             Iudas
             damnation
             ,
             as
             the
             hauing
             of
             it
             is
             Iames
             his
             sauation
             .
             Iudas
             therfore
             (
             and
             that
             which
             I
             say
             of
             Iudas
             ,
             I
             say
             of
             all
             the
             reprobate
             )
             is
             as
             much
             obliged
             vnder
             paine
             of
             his
             damnation
             ,
             to
             belieue
             as
             an
             article
             of
             his
             faith
             ,
             that
             he
             shal
             be
             saued
             ,
             as
             Iames
             ,
             or
             any
             elect
             is
             ?
             But
             whatsoeuer
             Iudas
             and
             all
             the
             reprobate
             or
             infidels
             are
             bound
             to
             belieue
             as
             an
             article
             of
             faith
             necessary
             to
             their
             saluation
             ,
             as
             wel
             as
             Iames
             and
             the
             elect
             ,
             must
             needs
             be
             true
             ,
             and
             that
             certainly
             and
             infallibly
             true
             ,
             whethersoeuer
             they
             do
             belieue
             it
             or
             no
             :
             Therefore
             it
             must
             needs
             be
             true
             ,
             that
             as
             well
             Iudas
             and
             all
             the
             reprobate
             shal
             be
             saued
             ,
             
             as
             Iames
             and
             the
             elect
             .
             The
             fundamental
             reason
             of
             which
             is
             this
             :
             All
             diuine
             Faith
             (
             of
             which
             kind
             ,
             and
             that
             the
             most
             chiefe
             the
             Protestants
             will
             haue
             this
             their
             
               Speciall
               Faith
            
             to
             be
             )
             depends
             vpon
             diuine
             reuelation
             frō
             God
             ,
             this
             reuelation
             supposeth
             truth
             in
             the
             obiect
             or
             thing
             reuealed
             ,
             the
             obiect
             of
             truth
             or
             thing
             reuealed
             ,
             is
             
               aeterna
               veritatis
            
             and
             true
             in
             it selfe
             before
             it
             be
             belieued
             ,
             and
             so
             true
             whether
             it
             be
             belieued
             or
             no.
             The
             obiect
             therefore
             of
             this
             speciall
             faith
             ,
             which
             euery
             one
             as
             well
             reprobate
             as
             elect
             ,
             is
             bound
             vnder
             paine
             of
             his
             damnation
             to
             belieue
             ,
             and
             which
             is
             the
             
             remission
             of
             his
             owne
             sinnes
             ,
             his
             Iustification
             and
             saluation
             ;
             is
             ,
             and
             must
             be
             
               aeternae
               veritatis
            
             ,
             is
             ,
             and
             must
             be
             true
             before
             it
             be
             belieued
             ,
             is
             ,
             and
             must
             be
             true
             whether
             it
             be
             belieued
             or
             no
             ;
             and
             so
             it
             is
             and
             must
             be
             true
             ,
             that
             euery
             man
             ,
             as
             well
             reprobate
             as
             elect
             ,
             hath
             remission
             of
             sins
             ,
             iustification
             and
             saluation
             ,
             &
             it
             is
             ,
             &
             was
             eternally
             true
             before
             it
             was
             belieued
             ,
             and
             so
             is
             true
             whether
             it
             be
             belieued
             or
             no
             ,
             and
             so
             ,
             that
             his
             sinnes
             are
             remitted
             ,
             he
             iustified
             and
             saued
             ,
             whether
             he
             belieue
             or
             no.
             And
             as
             there
             cannot
             be
             giuen
             an
             instance
             in
             any
             other
             article
             of
             faith
             necessary
             to
             saluation
             ,
             in
             which
             this
             reason
             (
             which
             indeed
             is
             the
             ground
             of
             all
             faith
             )
             doth
             not
             conuince
             that
             the
             article
             is
             true
             whethersoeuer
             it
             be
             belieued
             or
             no
             ;
             so
             no
             reason
             ,
             nor
             answer
             in
             any
             reason
             according
             to
             the
             same
             ground
             of
             true
             faith
             ,
             can
             be
             giuen
             why
             it
             should
             not
             hold
             good
             also
             in
             this
             act
             and
             obiect
             of
             this
             
               Special
               Faith
            
             ,
             which
             if
             it
             be
             diuine
             faith
             must
             participat
             of
             the
             nature
             &
             essence
             of
             all
             diuine
             faith
             .
             Therefore
             it
             must
             follow
             that
             either
             this
             speciall
             faith
             is
             no
             diuine
             faith
             ,
             but
             an
             illusion
             and
             phantasy
             ,
             or
             if
             it
             be
             diuine
             ,
             that
             this
             absurd
             absurdity
             must
             follow
             vpon
             it
             ,
             that
             man
             may
             be
             saued
             without
             any
             faith
             ,
             and
             that
             all
             shal
             be
             saued
             whether
             they
             haue
             any
             faith
             or
             none
             .
          
           
             Which
             is
             yet
             confirmed
             further
             by
             these
             two
             parities
             ,
             the
             one
             diuine
             ,
             the
             other
             humane
             :
             the
             former
             thus
             :
             
             As
             the
             Resurrection
             of
             euery
             man
             being
             an
             article
             of
             faith
             which
             euery
             one
             is
             bound
             to
             belieue
             ,
             is
             true
             ,
             that
             is
             ,
             euery
             man
             shall
             ryse
             againe
             whethersoeuer
             he
             do
             beleeue
             it
             or
             no
             :
             so
             the
             Iustification
             and
             saluation
             of
             euery
             man
             being
             likewise
             an
             article
             which
             euery
             one
             is
             bound
             to
             belieue
             or
             else
             is
             damned
             ,
             is
             likewise
             true
             ,
             that
             is
             ,
             he
             is
             iustified
             or
             saued
             whethersoeuer
             he
             do
             belieue
             or
             no.
             The
             reason
             of
             both
             is
             ,
             because
             
               remission
               of
               sins
               ,
               iustification
            
             ,
             or
             saluation
             of
             euery
             one
             ,
             being
             as
             well
             an
             obiect
             &
             article
             of
             ones
             faith
             ,
             as
             the
             Resurrection
             of
             euery
             one
             is
             ,
             they
             are
             both
             presuposed
             as
             true
             to
             faith
             ,
             not
             composed
             and
             made
             true
             by
             faith
             ,
             &
             so
             both
             alike
             eternally
             true
             ,
             both
             alike
             true
             antecedent
             and
             before
             the
             act
             of
             faith
             ,
             and
             so
             both
             true
             whether
             they
             be
             belieued
             or
             no.
             The
             later
             thus
             :
             As
             King
             Charles
             for
             example
             (
             whome
             God
             preserue
             )
             is
             right
             
             and
             lawfull
             King
             of
             England
             ,
             whether
             he
             be
             by
             all
             subiects
             for
             such
             belieued
             and
             receaued
             or
             no
             ,
             and
             the
             obligation
             that
             al
             subiects
             haue
             so
             to
             acknowledge
             &
             receaue
             him
             vnder
             paine
             of
             treason
             ,
             doth
             suppose
             him
             to
             be
             their
             true
             King
             ,
             for
             else
             it
             were
             not
             truly
             treason
             to
             refuse
             him
             :
             so
             all
             articles
             of
             faith
             ,
             and
             amongst
             the
             rest
             this
             of
             proper
             saluation
             ,
             are
             true
             whether
             they
             be
             belieued
             or
             no
             ,
             and
             the
             obligation
             that
             euery
             one
             hath
             to
             belieue
             them
             ;
             and
             so
             this
             ,
             vnder
             paine
             of
             damnation
             ,
             doth
             suppose
             them
             ,
             and
             this
             to
             be
             true
             ,
             for
             else
             could
             none
             vnder
             paine
             of
             damnation
             be
             bound
             to
             belieue
             either
             them
             ,
             
             or
             this
             of
             his
             Saluation
             .
             Therefore
             as
             King
             Charles
             his
             title
             and
             right
             of
             being
             King
             (
             supposing
             that
             all
             are
             bound
             vnder
             paine
             of
             treason
             to
             receaue
             him
             )
             is
             good
             whethersoeuer
             euery
             one
             of
             his
             subiects
             do
             belieue
             it
             ,
             and
             so
             receaue
             him
             or
             no
             :
             so
             the
             truth
             of
             euery
             mans
             saluation
             ,
             supposing
             euery
             one
             is
             bound
             vnder
             paine
             of
             damnation
             to
             belieue
             it
             as
             true
             ,
             is
             certaine
             and
             infallibly
             true
             whethersoeuer
             euery
             one
             do
             so
             belieue
             it
             or
             no
             ,
             and
             so
             shall
             be
             iustifyed
             and
             saued
             whether
             they
             belieue
             or
             no.
             Which
             absurdity
             as
             it
             is
             most
             absurd
             ,
             so
             the
             Protestant
             principle
             of
             sole
             and
             speciall
             fayth
             ,
             out
             of
             which
             it
             necessarily
             followes
             ,
             must
             needes
             be
             absurd
             and
             false
             .
          
           
             The
             same
             absurdity
             may
             be
             inferred
             ,
             and
             is
             seconded
             by
             other
             like
             absurd
             positions
             of
             some
             particuler
             Protestants
             ,
             as
             by
             that
             position
             of
             Zuinglius
             ,
             who
             maintained
             that
             
               Theseus
               ,
               Hercules
               ,
               Socrates
            
             ,
             and
             Aristides
             ,
             all
             Pagans
             ,
             are
             equally
             with
             Peter
             and
             Paul
             in
             heauen
             ;
             by
             that
             of
             some
             of
             
               M.
               Fox
            
             his
             martyrs
             ,
             who
             as
             himselfe
             recordes
             of
             them
             ,
             taught
             that
             euen
             a
             Mahometan
             ,
             Turke
             ,
             or
             Sarazen
             may
             be
             saued
             if
             he
             trust
             in
             God
             &
             liue
             well
             ;
             by
             that
             of
             Puccius
             in
             Germany
             ,
             of
             
               Syr
               William
               Hickman
            
             ,
             and
             some
             of
             his
             fellowes
             in
             Lincolnshire
             heere
             in
             in
             England
             (
             which
             is
             also
             too
             common
             in
             the
             simple
             peoples
             mouths
             )
             that
             all
             men
             at
             the
             last
             shal
             be
             saued
             ,
             
             and
             that
             God
             will
             suffer
             none
             to
             be
             damned
             ,
             whome
             he
             created
             .
             All
             which
             as
             absurd
             ,
             do
             inferre
             and
             second
             the
             former
             absurdity
             .
          
           
             
             Fifthly
             ,
             it
             followeth
             that
             a
             man
             is
             iustified
             by
             a
             fayth
             which
             is
             in
             it selfe
             ,
             1.
             
             False
             ,
             2.
             
             Contradictory
             ,
             3.
             
             Sinnefull
             ,
             4.
             
             Rash
             ,
             5.
             
             Presumptuous
             ,
             6.
             
             
               Preiudicious
               to
               all
               Hope
               ,
               Charity
               ,
               and
               
               good
               life
               ,
            
             and
             7.
             
             Iniurious
             to
             Christ
             as
             he
             is
             a
             Redeemer
             ,
             a
             Law-giuer
             ,
             a
             Iudge
             ,
             a
             Priest
             ,
             and
             also
             doth
             make
             him
             
               ignorant
               ,
               sinnefull
            
             ,
             &
             damned
             ,
             as
             shal
             be
             proued
             by
             euery
             one
             of
             these
             heades
             in
             particuler
             .
             And
             first
             ,
             that
             this
             
               Speciall
               Fayth
            
             ,
             is
             a
             fayth
             not
             true
             ,
             but
             false
             ,
             is
             proued
             thus
             .
             First
             ,
             because
             a
             true
             fayth
             is
             of
             thinges
             reuealed
             by
             God
             in
             scripture
             or
             tradition
             ,
             and
             proposed
             by
             the
             Church
             in
             practise
             or
             definition
             ,
             but
             that
             either
             so
             many
             of
             so
             contrary
             religions
             as
             
               Lutherans
               ,
               Caluinists
               ,
               Anabaptists
               ,
               Familists
               ,
               Arians
               ,
            
             or
             ,
             that
             any
             one
             ,
             in
             any
             one
             of
             these
             professions
             is
             predestinated
             ,
             iustified
             ,
             &
             glorified
             ,
             as
             they
             all
             belieue
             ,
             is
             neither
             reuealed
             in
             any
             Scripture
             ,
             or
             Tradition
             from
             God
             ,
             nor
             confirmed
             in
             any
             practise
             or
             declaration
             of
             holy
             Church
             ,
             therefore
             not
             a
             true
             but
             a
             false
             fayth
             .
             2.
             
             A
             true
             Fayth
             cannot
             perswade
             and
             propose
             beliefes
             &
             doctrines
             which
             are
             contrary
             ,
             and
             condemne
             one
             another
             :
             but
             this
             speciall
             fayth
             persuades
             a
             beliefe
             ,
             doctrine
             ,
             and
             certainty
             of
             saluation
             which
             is
             contrary
             ,
             and
             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
            
             (a)
             :
             
               Not
               to
               be
               without
               feare
               of
               sinne
               forgiuen
            
             (b)
             :
             And
             assures
             vs
             ,
             that
             
               no
               man
               knowes
               whether
               he
               be
               worthy
               of
               loue
               or
               hatred
            
             (c)
             .
             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
             loue
             of
             God
             is
             required
             (
             to
             wit
             ,
             an
             intensiue
             loue
             with
             all
             the
             force
             of
             our
             soule
             ,
             and
             an
             only
             loue
             which
             admits
             no
             kind
             of
             loue
             of
             any
             thing
             else
             )
             as
             is
             possible
             only
             in
             the
             next
             life
             ,
             not
             factible
             in
             this
             life
             :
             therefore
             by
             this
             faith
             is
             excluded
             all
             hope
             of
             reward
             for
             good
             works
             ,
             all
             necessity
             of
             prayer
             for
             obteining
             the
             Kingdome
             of
             heauen
             ,
             all
             vse
             of
             saying
             the
             Lords
             prayer
             for
             remission
             of
             sinnes
             ,
             all
             fruit
             of
             penance
             ,
             or
             satisfaction
             for
             the
             punishment
             of
             sinne
             ,
             all
             possibility
             of
             doing
             good
             ,
             liuing
             well
             ,
             and
             louing
             of
             God
             aboue
             all
             things
             ,
             and
             withall
             is
             included
             a
             necessity
             of
             breaking
             Gods
             Commandements
             ,
             of
             sinning
             mortally
             ,
             &
             offending
             in
             all
             actions
             ,
             euen
             in
             the
             best
             actions
             of
             the
             best
             men
             ,
             as
             Caluin
             expresly
             affirmes
             ;
             and
             yet
             withall
             this
             infallible
             assurance
             of
             the
             Kingdome
             of
             heauen
             is
             by
             this
             faith
             obteined
             and
             confirmed
             .
             Who
             will
             therfore
             ,
             or
             needs
             ,
             (
             according
             to
             these
             principles
             )
             to
             pray
             ,
             to
             fast
             ,
             to
             do
             pennance
             ,
             to
             forbeare
             sinne
             ,
             to
             bridle
             his
             concupiscence
             ,
             to
             do
             good
             works
             ,
             to
             loue
             God
             ,
             and
             liue
             piously
             ,
             since
             all
             are
             needlesse
             ,
             fruitlesse
             ,
             or
             impossible
             by
             this
             doctrine
             ?
             Surely
             whosoeuer
             doth
             either
             preach
             this
             doctrine
             of
             good
             life
             ,
             works
             ,
             pennance
             ,
             and
             charity
             ,
             as
             many
             moderate
             ministers
             
             do
             ,
             or
             do
             practise
             in
             their
             life
             ,
             and
             conuersation
             the
             same
             ,
             as
             many
             well
             intending
             Protestants
             do
             ,
             they
             cannot
             do
             it
             either
             out
             of
             the
             principles
             and
             grounds
             of
             their
             religion
             ,
             which
             we
             see
             require
             no
             such
             thing
             ,
             as
             all
             opposit
             to
             it
             ;
             but
             either
             out
             of
             the
             engrafted
             light
             of
             natural
             reason
             ,
             which
             doth
             teach
             it
             ;
             or
             out
             of
             the
             good
             inclination
             of
             their
             natural
             disposition
             ,
             which
             doth
             moue
             them
             to
             it
             ;
             or
             out
             of
             the
             principles
             or
             morall
             vertues
             which
             morall
             Philosophers
             haue
             layd
             for
             it
             ;
             or
             out
             of
             the
             doctrine
             ,
             or
             example
             ,
             &
             imitation
             or
             others
             whō
             they
             see
             ▪
             practise
             it
             ,
             and
             for
             the
             practise
             to
             deserue
             a
             laudable
             comendation
             and
             worthy
             esteeme
             among
             men
             by
             it
             .
          
           
             Seauenthdly
             ,
             
             that
             this
             speciall
             &
             only
             faith
             doth
             derogate
             from
             the
             vertue
             and
             perfection
             of
             the
             incarnation
             and
             passion
             of
             our
             B.
             Sauiour
             Iesus
             Christ
             ,
             is
             proued
             thus
             :
             that
             faith
             which
             makes
             our
             blessed
             Sauiour
             neither
             generall
             Redeemer
             of
             all
             ,
             nor
             so
             much
             as
             to
             be
             their
             sufficient
             Redeemer
             ,
             and
             which
             makes
             him
             neither
             lawgiuer
             ,
             nor
             ●dge
             ,
             nor
             phisitian
             ,
             nor
             true
             sauiour
             of
             mankind
             ;
             and
             also
             doth
             make
             him
             ignorant
             ,
             impotent
             ,
             vniust
             ,
             sinfull
             ,
             desperate
             ,
             and
             damned
             ,
             doth
             derogate
             from
             the
             vertue
             of
             the
             incarnation
             ,
             passion
             ,
             resurrection
             ,
             and
             ascension
             of
             Christ
             :
             but
             this
             only
             and
             speciall
             faith
             ,
             and
             the
             assurance
             of
             iustification
             by
             it
             ,
             doth
             all
             this
             ,
             ergo
             .
          
           
             And
             first
             ,
             that
             it
             makes
             Christ
             no
             generall
             Redeemer
             of
             all
             mankind
             is
             proued
             .
             1.
             
             
             Because
             it
             takes
             away
             from
             him
             the
             vniuersality
             of
             his
             redemption
             ,
             and
             the
             extension
             of
             his
             charity
             to
             all
             men
             .
             For
             though
             Christ
             shed
             not
             his
             blood
             for
             the
             Angels
             ,
             neither
             was
             a
             Redeemer
             of
             them
             ,
             whose
             fall
             was
             not
             generall
             of
             all
             Angells
             ,
             either
             
               in
               indiuiduo
            
             ,
             or
             
               in
               specie
            
             (
             as
             was
             mans
             ,
             who
             wholy
             fell
             and
             sinned
             ,
             especially
             in
             Adam
             )
             and
             whose
             sinne
             was
             more
             voluntary
             ,
             and
             very
             pardonable
             ,
             in
             that
             their
             vnderstanding
             was
             greater
             ,
             and
             their
             tēptation
             lesser
             then
             was
             mans
             ,
             whome
             the
             Diuell
             seduced
             ,
             &
             whose
             sinne
             was
             not
             voluntary
             in
             their
             owne
             person
             ,
             but
             in
             Adam
             their
             first
             father
             :
             yet
             least
             Christ
             should
             either
             seeme
             impotent
             that
             he
             could
             not
             ,
             or
             vnmercifull
             that
             he
             would
             not
             shew
             his
             mercy
             to
             any
             estate
             wholy
             either
             of
             Angells
             ,
             or
             of
             men
             ,
             it
             did
             beseeme
             ,
             and
             befit
             the
             property
             of
             his
             power
             ,
             and
             goodnesse
             that
             it
             should
             shew
             and
             extend
             it selfe
             to
             the
             
             whole
             race
             of
             mankind
             at
             the
             least
             ;
             and
             that
             he
             should
             offer
             vp
             his
             bloud
             sufficiently
             for
             the
             redemption
             of
             all
             ,
             and
             chiefly
             (
             as
             he
             did
             )
             of
             those
             who
             sinned
             ,
             not
             actually
             and
             willingly
             ,
             but
             by
             the
             sinne
             ,
             and
             in
             the
             will
             of
             another
             ,
             as
             all
             by
             originall
             sinne
             did
             in
             Adam
             .
             And
             as
             it
             was
             conuenient
             ,
             so
             it
             is
             testified
             of
             him
             ,
             That
             (a)
             
               he
               gaue
               himselfe
               a
               redemption
               for
               all
               ;
               that
            
             (b)
             
               he
               is
               a
               propitiation
               for
               our
               sinnes
               ,
               and
               not
               for
               ours
               only
               ,
               but
               also
               for
               the
               whole
               world
               ;
               that
            
             (c)
             
               he
               would
               haue
               all
               saued
               and
               come
               to
               the
               knowledge
               of
               the
               truth
               ;
               that
            
             (d)
             
               he
               is
               the
               Lambe
               of
               God
               which
               takes
               away
               the
               sinnes
               of
               the
               world
               ;
               and
            
             (e)
             
               whome
               God
               gaue
               ,
               his
               sonne
               ,
               for
               the
               world
               .
            
             Which
             word
             (
             world
             )
             includes
             rather
             the
             wicked
             ,
             and
             reprobate
             ,
             then
             the
             elect
             and
             iust
             .
             But
             this
             his
             generall
             redemption
             ,
             and
             dying
             for
             all
             men
             is
             by
             this
             special
             Fayth
             quite
             ouerthrowne
             ;
             in
             that
             the
             defenders
             of
             it
             affirme
             that
             Christ
             dyed
             only
             for
             the
             elect
             ,
             not
             the
             reprobate
             ;
             that
             this
             fayth
             is
             giuen
             only
             to
             the
             elect
             ,
             not
             to
             the
             wicked
             ,
             which
             infers
             that
             Christ
             was
             either
             weake
             and
             vnable
             ,
             and
             the
             value
             of
             his
             passion
             insufficient
             ,
             
             to
             recompence
             the
             debt
             of
             all
             mens
             sinne
             ▪
             and
             that
             the
             malice
             of
             the
             sinne
             was
             more
             great
             in
             all
             men
             ,
             then
             the
             vertue
             of
             God
             was
             powerfull
             in
             Christ
             ;
             or
             that
             Christ
             was
             more
             cruell
             in
             rigour
             of
             his
             iustice
             to
             condemne
             the
             greatest
             part
             of
             the
             world
             for
             sinne
             ,
             then
             he
             was
             mercifull
             in
             the
             tender
             bowels
             of
             his
             compassion
             to
             offer
             vp
             his
             paines
             ,
             and
             passion
             for
             the
             redemption
             of
             al
             from
             sinne
             .
          
           
             
             Secondly
             ,
             That
             speciall
             faith
             makes
             Christ
             no
             perfect
             redeemer
             of
             any
             ,
             no
             not
             of
             those
             elect
             and
             iust
             ,
             for
             whome
             ,
             according
             to
             them
             ,
             he
             was
             borne
             and
             suffered
             ,
             is
             proued
             by
             these
             3.
             reasons
             .
             1.
             
             Because
             they
             belieue
             not
             that
             Christ
             who
             as
             man
             did
             suffer
             ,
             did
             also
             as
             God
             ordaine
             himselfe
             thus
             to
             suffer
             :
             nor
             that
             Christ
             ,
             who
             ,
             as
             man
             ,
             did
             offer
             his
             sufferings
             to
             God
             iustly
             offended
             ,
             and
             required
             satisfaction
             in
             iustice
             equiualent
             to
             the
             offence
             ,
             did
             also
             ,
             as
             God
             ,
             accept
             of
             this
             suffering
             for
             the
             redemption
             of
             mans
             offence
             ,
             though
             performed
             by
             a
             person
             who
             was
             without
             offence
             :
             nor
             that
             Christ
             ,
             as
             mā
             did
             vndergo
             all
             paines
             and
             torments
             which
             the
             malice
             of
             Sathan
             ,
             and
             man
             could
             inflict
             for
             the
             more
             copious
             redemption
             of
             man
             ,
             (
             to
             shew
             therby
             the
             goodnes
             of
             God
             ,
             the
             greatnes
             
             of
             sinne
             ,
             and
             the
             ingratitude
             of
             man
             ,
             whereas
             any
             one
             action
             ,
             or
             any
             one
             drop
             of
             bloud
             had
             beene
             of
             more
             worth
             in
             dignity
             and
             goodnes
             ,
             then
             all
             the
             sinnes
             of
             all
             men
             were
             of
             value
             in
             malice
             and
             basenes
             ;
             did
             also
             ,
             as
             God
             ,
             giue
             such
             a
             dignity
             ,
             worth
             ,
             and
             value
             to
             these
             sufferings
             ,
             that
             the
             least
             ,
             or
             any
             one
             of
             them
             ,
             as
             proceeding
             from
             the
             person
             of
             God
             ,
             was
             a
             price
             sufficient
             to
             haue
             redeemed
             all
             the
             sinnes
             of
             all
             men
             ,
             and
             of
             as
             many
             worlde
             's
             besides
             as
             are
             men
             ,
             if
             so
             many
             had
             beene
             :
             (
             because
             ,
             I
             say
             ,
             they
             will
             not
             belieue
             this
             worth
             and
             value
             in
             the
             workes
             and
             sufferings
             of
             Christ
             ,
             God
             and
             Man
             ,
             to
             be
             so
             much
             infinitly
             greater
             then
             all
             the
             grauity
             of
             all
             sins
             of
             all
             men
             ,
             as
             the
             goodnes
             of
             one
             God
             is
             infinitly
             greater
             thē
             the
             malice
             of
             all
             men
             ;
             therefore
             they
             require
             in
             the
             Passion
             of
             Christ
             the
             selfe
             same
             paines
             ,
             and
             an
             equall
             degree
             in
             the
             same
             paines
             of
             Christs
             suffering
             for
             men
             ,
             which
             was
             due
             ,
             &
             should
             haue
             beene
             inflicted
             vpon
             man.
             Therefore
             ,
             say
             they
             ,
             as
             man
             was
             to
             suffer
             in
             body
             and
             soule
             ,
             so
             was
             Christ
             to
             suffer
             ,
             and
             did
             suffer
             ,
             not
             only
             in
             body
             ,
             by
             shedding
             his
             bloud
             ,
             which
             as
             corporall
             auailed
             little
             :
             but
             in
             soule
             also
             ,
             which
             for
             the
             sinnes
             of
             the
             soule
             was
             to
             suffer
             the
             paines
             due
             to
             the
             soule
             .
             And
             as
             man
             was
             to
             suffer
             the
             paines
             of
             hell
             in
             body
             &
             in
             soule
             ,
             so
             was
             Christ
             to
             suffer
             ,
             and
             did
             suffer
             all
             the
             same
             paines
             of
             hell
             ,
             which
             man
             should
             haue
             suffered
             ,
             and
             so
             was
             presented
             before
             the
             tribunall
             of
             God
             for
             man
             ,
             as
             guilty
             of
             sinne
             ,
             
               Feared
               the
               iudgment
               of
               God
               against
               this
               sinne
               ,
            
             
             
               doubted
               and
               feared
               the
               sentence
               of
               his
               damnation
               for
               this
               sinne
               ,
               and
               wauered
               betweene
               blessing
               and
               cursing
               of
               God
               ,
               betweene
               praysing
               and
               blaspheming
               of
               God
               ,
               vttered
               wordes
               not
               only
               of
               inconsideration
               and
               perturbation
               ,
               but
               euen
               of
               desperation
               ,
               and
               at
               last
               suffered
               all
               the
               paines
               and
               torments
               of
               hell
               in
               his
               soule
               vpon
               the
               Crosse
               ,
               which
               any
               damned
               doth
               suffer
               ,
               or
               ought
               to
               suffer
               in
               his
               soule
               for
               the
               same
               sinnes
               in
               hell
               .
            
             In
             which
             ,
             1.
             
             They
             deny
             the
             fulnesse
             and
             perfection
             of
             Christs
             redemption
             ,
             euen
             of
             the
             elect
             ,
             in
             that
             they
             deny
             the
             infinite
             excesse
             of
             dignity
             and
             value
             in
             euery
             action
             and
             passiō
             of
             Christ
             ,
             as
             proceeding
             from
             his
             diuine
             person
             aboue
             the
             malice
             of
             sinne
             .
             2.
             
             They
             doe
             derogate
             from
             the
             vertue
             of
             Christs
             bloud
             shed
             by
             his
             passion
             (
             of
             which
             the
             Scripture
             affirmes
             ,
             that
             (a)
             
               he
               iustified
               vs
               in
               his
               bloud
            
             ;
             (b)
             
               that
               he
               redeemed
               vs
               
               in
               his
               bloud
            
             ;
             (c)
             
               washed
               vs
               in
               his
               bloud
            
             ;
             (d)
             
               pacifyed
               for
               vs
               in
               his
               bloud
            
             ;
             (e)
             
               purchased
               vs
               with
               his
               bloud
            
             ;
             (f)
             
               and
               made
               his
               new
               test●ment
               in
               his
               bloud
            
             ;
             in
             that
             they
             affirme
             (g)
             
               nothing
               had
               beene
               done
               if
               Christ
               had
               dyed
               only
               a
               corporall
               death
               .
            
             3.
             
             They
             do
             extenuate
             the
             merit
             of
             Christ
             ,
             in
             that
             they
             auerre
             ,
             (h)
             
               that
               in
               the
               iudgmēt
               of
               God
               there
               is
               no
               place
               of
               merit
               for
               Christ.
            
             4.
             
             They
             do
             impose
             vpon
             our
             B.
             Sauiour
             horrible
             impiety
             ,
             &
             blasphemy
             ,
             in
             that
             they
             auouch
             him
             to
             haue
             doubted
             ,
             feared
             ,
             and
             wauered
             in
             his
             saluation
             ,
             to
             haue
             beene
             ready
             to
             curse
             ,
             and
             blaspheme
             ,
             and
             to
             haue
             despaired
             ,
             and
             suffered
             all
             the
             torments
             of
             the
             damned
             in
             hell
             .
             In
             all
             which
             as
             they
             impose
             this
             horrible
             blasphemy
             vpon
             our
             B.
             Sauiour
             Iesus
             ,
             and
             make
             him
             more
             sinnefull
             and
             vncertaine
             of
             his
             saluation
             ,
             then
             they
             are
             of
             theirs
             ;
             so
             they
             do
             most
             impiously
             derogate
             from
             the
             vertue
             of
             his
             death
             and
             passion
             ,
             and
             from
             the
             perfection
             of
             his
             redēption
             ,
             and
             in
             the
             effect
             thereof
             ,
             euen
             in
             those
             elect
             who
             according
             to
             them
             ,
             he
             only
             by
             his
             death
             saued
             &
             redeemed
             .
          
           
             Secondly
             ,
             because
             to
             be
             a
             perfect
             ,
             and
             full
             Redeemer
             of
             the
             elect
             ,
             is
             requisite
             that
             he
             redeeme
             them
             from
             the
             seruitude
             ,
             and
             misery
             into
             which
             by
             sinne
             they
             fell
             ,
             which
             was
             the
             seruitude
             and
             misery
             ,
             1.
             
             Of
             sinne
             ,
             into
             which
             being
             depriued
             of
             grace
             ,
             they
             of
             themselues
             cannot
             but
             fall
             ,
             and
             of
             themselues
             cannot
             ryse
             again
             ;
             you
             (a)
             
               are
               seruants
               of
               sinne
            
             .
             2.
             
             Of
             Sathan
             ,
             to
             whome
             by
             sinne
             they
             are
             made
             captiue
             ,
             and
             (b)
             
               cannot
               of
               themselues
               resist
               his
               will.
            
             3.
             
             Of
             sensuality
             ,
             and
             the
             (c)
             
               law
               in
               the
               members
               repugning
               to
               the
               law
               of
               the
               mind
               ,
            
             which
             of
             themselues
             they
             cannot
             maister
             .
             4.
             
             Of
             the
             law
             of
             workes
             ,
             which
             of
             themselues
             they
             cannot
             performe
             ,
             but
             by
             it
             remaine
             vnder
             (d)
             
               the
               curse
            
             .
             5.
             
             Of
             hell
             ,
             which
             for
             their
             owne
             demerit
             is
             due
             to
             them
             ,
             we
             (e)
             
               haue
               made
               a
               couenant
               with
               hell
               .
            
             But
             by
             this
             doctrine
             of
             sole
             fayth
             ,
             that
             Christ
             did
             not
             redeem
             euen
             the
             elect
             from
             any
             of
             these
             captiuityes
             ,
             and
             miseries
             ,
             especially
             of
             sinne
             ,
             Sathan
             ,
             sensuality
             ,
             and
             law
             of
             workes
             ,
             nor
             yet
             from
             Hell
             ,
             is
             proued
             .
             Not
             from
             the
             seruitude
             of
             sin
             ,
             because
             the
             best
             man
             in
             his
             best
             workes
             ,
             according
             to
             Caluin
             and
             Luther
             ,
             
             cannot
             but
             sinne
             ,
             as
             before
             ,
             and
             because
             the
             iust
             hath
             no
             inherent
             grace
             or
             iustice
             to
             sanctify
             him
             from
             sinne
             ,
             but
             only
             imputatiue
             ,
             couering
             his
             sinne
             ,
             and
             making
             
             him
             seeme
             and
             shew
             iust
             .
             Not
             from
             the
             seruitude
             of
             Sathan
             ,
             because
             he
             wants
             Free-will
             to
             resist
             him
             ,
             and
             so
             cannot
             but
             yield
             to
             his
             instigation
             ,
             and
             because
             he
             still
             remaines
             in
             sinne
             both
             originall
             and
             actuall
             ,
             and
             so
             by
             sinne
             remaines
             Sathās
             slaue
             .
             Not
             from
             the
             concupiscence
             ,
             because
             it
             still
             remaynes
             in
             him
             ,
             infects
             euery
             action
             proceeding
             from
             him
             ;
             and
             because
             ,
             according
             to
             Caluin
             ,
             not
             to
             haue
             concupiscence
             is
             impossible
             ,
             and
             according
             to
             Luther
             ,
             
             to
             haue
             a
             
               VVoman
               is
               as
               necessary
               for
               a
               man
               ,
               as
               to
               eate
               ,
               drinke
               ,
               sleep
               ,
               or
               as
               to
               be
               a
               man.
            
             Not
             frō
             the
             seruitude
             of
             the
             law
             ,
             because
             the
             performance
             of
             the
             law
             and
             the
             doing
             of
             good
             workes
             is
             impossible
             ,
             and
             because
             mā
             ,
             though
             iust
             ,
             remaines
             still
             guilty
             of
             the
             disobedience
             of
             the
             law
             .
             Not
             from
             the
             misery
             of
             hell
             ,
             because
             while
             a
             man
             remaines
             a
             worker
             of
             sinne
             ,
             a
             seruer
             of
             concupiscence
             ,
             a
             transgressour
             of
             the
             law
             ,
             and
             a
             slaue
             of
             Sathan
             (
             as
             according
             to
             the
             former
             confessed
             doctrine
             ,
             euen
             the
             iust
             and
             elect
             do
             )
             he
             cannot
             but
             be
             subiect
             to
             hell
             ,
             and
             hell
             be
             due
             vnto
             him
             :
             therefore
             if
             Christ
             redeeme
             not
             euen
             the
             elect
             ,
             and
             iust
             from
             the
             seruitude
             either
             of
             sinne
             ,
             Sathan
             ,
             sensuality
             ,
             the
             law
             ,
             or
             hell
             ,
             as
             by
             this
             their
             doctrine
             he
             doth
             not
             ,
             he
             cannot
             be
             a
             perfect
             and
             complete
             Redeemer
             ,
             euen
             of
             those
             elect
             ,
             whom
             only
             ,
             say
             they
             ,
             he
             came
             to
             redeeme
             .
          
           
             Thirdly
             ,
             that
             this
             doctrine
             makes
             Christ
             a
             bad
             Phisitiā
             ,
             
             &
             worse
             Chirurgeon
             of
             soules
             ,
             to
             cure
             them
             of
             their
             sinnes
             ,
             is
             proued
             :
             Because
             he
             infuses
             neither
             grace
             into
             our
             soares
             to
             cure
             them
             ,
             nor
             giues
             strength
             to
             our
             infirmityes
             to
             enable
             vs
             ,
             nor
             extinguishes
             the
             poyson
             of
             originall
             sinne
             which
             still
             infects
             our
             actions
             ;
             but
             only
             couers
             our
             soares
             ,
             and
             wounds
             with
             a
             faire
             cloake
             of
             his
             owne
             iustice
             ,
             presents
             vs
             thus
             couered
             before
             God
             as
             iust
             ,
             and
             imputes
             no
             sinnes
             vnto
             vs
             ;
             though
             inwardly
             indeed
             we
             remaine
             vniust
             ,
             and
             wicked
             ,
             in
             soule
             ,
             in
             hart
             ,
             and
             in
             all
             cogitations
             ,
             wordes
             ,
             or
             actions
             .
             What
             doth
             Christ
             therfore
             ?
             Surely
             no
             more
             then
             a
             Chirurgeon
             ,
             who
             finding
             a
             man
             wounded
             ,
             and
             his
             woundes
             festered
             ,
             and
             infecting
             the
             rest
             of
             the
             body
             ,
             should
             only
             couer
             the
             same
             with
             a
             faire
             cloath
             ,
             produce
             ,
             and
             shew
             him
             to
             the
             people
             thus
             couered
             ,
             and
             for
             this
             cure
             accountes
             both
             the
             man
             safe
             and
             sound
             ,
             and
             also
             himselfe
             a
             perfect
             Chirurgeon
             
             or
             Phisitian
             worthy
             of
             honour
             and
             reward
             for
             his
             paines
             .
             Such
             a
             Phisitian
             or
             Chirurgeon
             ,
             according
             to
             them
             ,
             is
             our
             Sauiour
             ,
             and
             such
             a
             cure
             doth
             he
             worke
             vpon
             all
             his
             elect
             ,
             whome
             he
             cures
             ,
             and
             redeemes
             ;
             &
             no
             beter
             ,
             for
             he
             cures
             not
             by
             grace
             infused
             ,
             either
             the
             ignorance
             of
             the
             vnderstanding
             or
             the
             malice
             of
             the
             will
             ,
             or
             the
             concupiscence
             of
             the
             affections
             ,
             or
             the
             infirmity
             of
             the
             exteriour
             faculties
             :
             but
             only
             couers
             and
             hides
             them
             with
             the
             cloake
             of
             his
             iustice
             ,
             and
             so
             imputes
             them
             for
             no
             sinnes
             ,
             and
             accounts
             the
             persons
             iust
             ,
             which
             is
             all
             the
             cure
             that
             our
             Phisitian
             Christ
             workes
             on
             vs
             in
             their
             new
             doctrine
             .
          
           
             
             Fourthly
             ,
             that
             this
             doctrine
             makes
             Christ
             either
             no
             law-giuer
             at
             all
             ,
             contrary
             to
             the
             Prophets
             who
             call
             him
             a
             Law-giuer
             ,
             and
             to
             his
             disciple
             
               S.
               Iohn
            
             who
             sayes
             ,
             
               he
               gaue
               a
               new
               commandement
            
             ,
             or
             els
             such
             a
             law-giuer
             as
             makes
             lawes
             which
             are
             neither
             iust
             ,
             vpright
             ,
             nor
             agreable
             to
             reason
             ,
             and
             equity
             ,
             is
             manifest
             ;
             
             for
             either
             they
             hould
             that
             Christ
             made
             no
             lawes
             ,
             and
             was
             no
             law-maker
             at
             al
             ,
             but
             a
             Sauiour
             only
             ,
             who
             tyed
             vs
             to
             none
             ,
             but
             freed
             vs
             from
             all
             lawes
             ,
             and
             cleared
             our
             conscience
             from
             all
             obligation
             to
             all
             lawes
             ,
             from
             all
             obedience
             to
             all
             lawes
             ,
             and
             from
             any
             scruple
             ,
             or
             punishment
             of
             transgressing
             any
             law
             naturall
             ,
             morall
             ,
             or
             diuine
             ,
             of
             Church
             or
             common-wealth
             ,
             of
             God
             ,
             or
             of
             man
             ,
             and
             by
             the
             liberty
             of
             his
             Ghospell
             gaue
             vs
             freedome
             to
             do
             what
             we
             will
             ,
             to
             omit
             ,
             or
             comit
             what
             we
             will
             ,
             without
             condition
             or
             obligation
             ,
             but
             only
             to
             belieue
             ,
             and
             assure
             our selues
             that
             we
             are
             sure
             to
             be
             saued
             .
             Or
             if
             they
             admit
             any
             obligation
             of
             keeping
             any
             lawes
             ,
             as
             the
             morall
             law
             of
             the
             ten
             Commandement
             ,
             or
             other
             ,
             they
             auerre
             it
             to
             be
             impossible
             to
             keep
             them
             ,
             euen
             for
             the
             iust
             and
             perfect
             ,
             though
             assisted
             with
             the
             help
             of
             grace
             ,
             whereby
             they
             make
             God
             cruell
             in
             imposing
             that
             vpon
             vs
             ,
             which
             we
             are
             not
             able
             to
             performe
             ;
             vniust
             in
             punishing
             vs
             for
             that
             which
             he
             enforces
             vs
             to
             commit
             ;
             &
             vnreasonable
             ,
             in
             charging
             vs
             aboue
             our
             ability
             ,
             &
             in
             punishing
             vs
             for
             not
             doing
             that
             which
             we
             could
             not
             do
             .
             As
             afterward
             is
             more
             at
             large
             shewed
             .
             
          
           
             Fiftly
             ,
             That
             this
             faith
             doth
             take
             from
             Christ
             all
             authority
             either
             of
             iudging
             at
             all
             ,
             or
             of
             iudging
             vprightly
             ,
             &
             so
             makes
             
             him
             either
             no
             iudge
             ,
             or
             an
             vniust
             iudge
             ,
             is
             proued
             ;
             Because
             in
             a
             iudge
             is
             requisite
             ,
             1.
             
             That
             he
             vnpartially
             discusse
             ,
             and
             examine
             the
             cause
             .
             2.
             
             That
             he
             duely
             reward
             the
             iust
             .
             3.
             
             That
             he
             iustly
             punish
             the
             offender
             .
             But
             this
             doctrine
             leaues
             no
             place
             for
             discussion
             of
             sinnes
             ,
             because
             ,
             according
             to
             it
             ,
             all
             works
             are
             sinnes
             ,
             as
             proceeding
             from
             originall
             sinne
             ,
             and
             infected
             with
             originall
             sinne
             ,
             and
             all
             sinnes
             are
             a
             like
             great
             as
             equally
             forbid
             by
             the
             law
             of
             sinne
             ,
             which
             forbids
             as
             well
             ,
             and
             vnder
             as
             great
             penalty
             (
             at
             least
             in
             generall
             )
             of
             death
             &
             damnatiō
             ,
             the
             theft
             of
             a
             pin
             as
             of
             a
             pound
             :
             therfore
             all
             discussiō
             of
             this
             difference
             is
             needlesse
             where
             no
             difference
             among
             them
             in
             greatnesse
             is
             admitted
             .
             2.
             
             It
             leaues
             no
             place
             for
             reward
             of
             God
             workes
             ,
             in
             that
             it
             admits
             neither
             any
             workes
             to
             bee
             before
             God
             good
             ,
             nor
             any
             persons
             to
             be
             inwardly
             iust
             ,
             nor
             any
             merit
             to
             be
             possible
             by
             any
             worke
             ,
             or
             person
             ,
             nor
             any
             reward
             to
             be
             due
             to
             any
             merit
             ;
             but
             where
             neither
             worke
             is
             good
             ,
             nor
             person
             iust
             ,
             nor
             merit
             deseruing
             ,
             there
             can
             be
             no
             iustice
             of
             remuneration
             in
             rewarding
             either
             good
             works
             ,
             or
             iust
             persons
             .
             3.
             
             It
             leaues
             no
             place
             to
             the
             iust
             punishing
             of
             the
             wicked
             ,
             for
             where
             all
             persons
             are
             either
             already
             iudged
             ,
             
             and
             sure
             to
             be
             punished
             ,
             as
             the
             Infidels
             and
             Pagans
             are
             ,
             for
             
               he
               that
               belieues
               not
               ,
               is
               already
               iudged
            
             ;
             or
             shall
             not
             at
             all
             be
             iudged
             ,
             nor
             punished
             ,
             as
             all
             faithfull
             (
             Protestants
             )
             shall
             not
             ,
             who
             are
             sure
             to
             be
             saued
             ;
             where
             the
             thing
             commaunded
             is
             impossible
             to
             be
             done
             ,
             or
             the
             law
             commaunding
             doth
             not
             oblige
             to
             the
             doing
             ;
             where
             God
             doth
             ordeine
             that
             thing
             to
             be
             dōne
             ,
             and
             compels
             the
             person
             to
             do
             it
             ;
             where
             the
             person
             commaunded
             hath
             neither
             ability
             to
             do
             the
             thing
             commaunded
             if
             he
             would
             ,
             nor
             yet
             fredome
             of
             will
             to
             do
             it
             if
             he
             could
             ,
             there
             can
             be
             no
             place
             of
             iustice
             in
             the
             lawmaker
             to
             punish
             the
             fact
             thus
             committed
             ,
             or
             the
             person
             committing
             it
             .
             But
             so
             it
             is
             according
             to
             the
             former
             Protestant
             doctrine
             .
             Therfore
             ,
             according
             to
             the
             same
             ,
             Christ
             cannot
             at
             the
             day
             of
             iudgment
             iudge
             any
             ,
             or
             at
             the
             least
             not
             iustly
             ;
             and
             cannot
             be
             either
             a
             iudge
             ,
             or
             at
             least
             not
             a
             iust
             iudge
             ,
             according
             to
             euery
             mans
             works
             .
          
           
             Sixtly
             ,
             
             That
             this
             doctrine
             doth
             bereaue
             Christ
             of
             his
             priesthood
             ,
             and
             power
             of
             sacrificing
             ,
             and
             offering
             for
             sinnes
             ,
             
             is
             proued
             thus
             :
             As
             in
             all
             states
             of
             nature
             cerimonall
             ,
             or
             grace
             ,
             sinnes
             were
             committed
             ;
             so
             in
             all
             states
             were
             sacrifices
             ordeined
             for
             remission
             of
             sinnes
             ,
             and
             priests
             appointed
             to
             offer
             for
             the
             same
             .
             In
             the
             law
             of
             nature
             the
             sacrifice
             was
             voluntary
             ,
             &
             the
             priest
             was
             the
             eldest
             of
             the
             family
             .
             In
             the
             law
             of
             Moyses
             the
             sacrifice
             was
             determined
             to
             certaine
             beasts
             ,
             birds
             ,
             and
             meates
             ,
             and
             the
             priests
             were
             Aarons
             posterity
             ,
             and
             the
             tribe
             of
             Leui.
             In
             the
             law
             of
             grace
             the
             sacrifice
             is
             the
             body
             and
             bloud
             of
             Christ
             ,
             and
             the
             priests
             are
             Christs
             Apostles
             ,
             and
             who
             are
             consecrated
             by
             lawfull
             orders
             from
             them
             .
             Christ
             ,
             as
             in
             persō
             so
             in
             his
             Priesthood
             and
             sacrifice
             ,
             he
             surpassed
             both
             the
             eldest
             of
             the
             family
             in
             the
             law
             of
             nature
             ,
             and
             the
             Leuiticall
             priests
             ,
             &
             the
             sacrifice
             of
             both
             ;
             for
             they
             were
             only
             men
             ,
             he
             was
             God
             &
             man
             ;
             they
             were
             men
             sinfull
             ,
             he
             was
             not
             polluted
             with
             sinne
             ,
             they
             as
             men
             and
             sinners
             are
             far
             distant
             from
             God
             ,
             to
             whom
             ,
             &
             like
             to
             men
             in
             sinne
             for
             whom
             ,
             they
             offer
             ;
             he
             as
             participating
             of
             God
             to
             whom
             ,
             and
             of
             man
             for
             whome
             ,
             he
             offers
             ,
             is
             one
             ,
             &
             imediate
             with
             both
             .
             They
             offered
             often
             ,
             and
             many
             times
             ,
             as
             wanting
             one
             full
             price
             able
             to
             make
             a
             full
             redemption
             at
             once
             ;
             he
             offered
             once
             for
             all
             ,
             and
             that
             a
             full
             price
             &
             satisfaction
             sufficient
             for
             all
             .
             They
             were
             annointed
             with
             materiall
             oyle
             of
             oliues
             ;
             he
             with
             internall
             oyle
             of
             Deity
             aboue
             his
             companions
             .
             They
             offered
             sacrifices
             many
             in
             kind
             ,
             and
             meane
             in
             quality
             ,
             all
             inferiour
             to
             themselues
             ;
             he
             offered
             one
             and
             that
             most
             iust
             euen
             himselfe
             ,
             and
             his
             owne
             body
             &
             bloud
             :
             of
             which
             sacrifice
             himselfe
             was
             ,
             1.
             
             The
             priest
             ,
             annointed
             by
             his
             incarnation
             to
             offer
             .
             1.
             
             The
             sacrifice
             ordeined
             by
             himselfe
             ,
             an
             hoast
             to
             be
             offered
             .
             3.
             
             The
             temple
             consecrated
             to
             God
             for
             his
             holy
             offering
             .
             4.
             
             The
             Altar
             in
             his
             body
             which
             was
             sprinckled
             with
             the
             bloud
             of
             this
             offering
             ;
             for
             all
             which
             reasons
             Abraham
             ,
             and
             the
             Leuit●all
             priests
             in
             him
             ▪
             and
             in
             his
             soines
             as
             inferiour
             ,
             offered
             tithes
             to
             Melchisedech
             as
             superiour
             ,
             and
             in
             Melchisedech
             to
             Christ
             figured
             by
             him
             as
             the
             chiefe
             of
             all
             .
             The
             sacrifices
             Christ
             offered
             were
             of
             two
             sorts
             ,
             both
             of
             them
             one
             ,
             and
             the
             same
             in
             substance
             ,
             to
             wit
             ,
             his
             owne
             body
             and
             bloud
             ,
             but
             diffe●ing
             and
             diuerse
             in
             the
             manner
             of
             offering
             ;
             the
             one
             on
             the
             Crosse
             ,
             the
             other
             at
             the
             supper
             ;
             the
             one
             bloudy
             ,
             the
             other
             vnbloudy
             ;
             the
             one
             ,
             in
             his
             
             owne
             forme
             of
             man
             ,
             visible
             ,
             the
             other
             ,
             in
             the
             forme
             of
             bread
             and
             wine
             ,
             inuisible
             ;
             The
             one
             once
             ,
             and
             not
             reiterated
             ,
             as
             being
             a
             sufficient
             price
             of
             our
             redemption
             ,
             the
             other
             often
             ,
             as
             the
             application
             of
             the
             former
             ,
             and
             that
             often
             repeated
             as
             sinnes
             are
             often
             committed
             .
             By
             the
             one
             purchasing
             to
             himselfe
             his
             Church
             in
             his
             bloud
             ,
             by
             the
             other
             conseruing
             &
             sanctifiyng
             the
             same
             to
             himselfe
             by
             his
             grace
             .
             By
             the
             one
             ,
             as
             a
             cause
             meritorious
             deseruing
             grace
             ,
             pacifying
             God
             ,
             and
             reconciling
             man
             to
             God
             ;
             by
             the
             other
             as
             an
             instrument
             causing
             grace
             ,
             sanctification
             ,
             satisfaction
             ,
             and
             actuall
             remission
             of
             sinnes
             ;
             for
             by
             it
             ,
             as
             by
             Baptisme
             ,
             is
             wrought
             remission
             of
             sinnes
             ,
             and
             ,
             as
             by
             fayth
             ,
             hope
             ,
             charity
             ,
             and
             other
             vertues
             ,
             is
             obteined
             grace
             and
             saluation
             ,
          
           
             Now
             sith
             it
             is
             euident
             that
             Christ
             was
             ,
             1.
             a
             Priest
             .
             2.
             
             
               According
               to
               the
               order
            
             ,
             not
             of
             Aaron
             ,
             but
             of
             Melchisedech
             .
             3.
             
             For
             euer
             .
             
             Sith
             it
             is
             euident
             also
             ,
             1.
             
             That
             a
             Priest
             and
             sacrifice
             are
             correlatiue
             and
             so
             mutuall
             ,
             that
             where
             the
             one
             is
             ,
             there
             the
             other
             must
             be
             .
             2.
             
             That
             Melchisedech
             was
             a
             Priest
             ,
             
             and
             his
             sacrifice
             was
             in
             
               bread
               and
               wine
            
             .
             3.
             
             That
             Christ
             is
             compared
             to
             Melchisedech
             ,
             not
             only
             in
             his
             kingly
             authority
             ,
             as
             King
             of
             iustice
             and
             peace
             as
             Melchisedech
             was
             ,
             nor
             only
             in
             his
             genealogy
             ,
             as
             being
             without
             Father
             as
             man
             ,
             and
             without
             mother
             as
             God
             ,
             or
             without
             predecessor
             before
             him
             ,
             or
             successor
             after
             him
             in
             the
             office
             of
             redeemer
             ,
             as
             Melchisedech
             is
             said
             to
             be
             
               without
               Father
               &
               mother
            
             
             ;
             but
             also
             in
             priestly
             function
             (
             concealed
             on
             purpose
             by
             
               S.
               Paul
            
             
             for
             the
             incapacity
             of
             the
             Iews
             ,
             as
             a
             thing
             of
             which
             
               he
               hath
               a
               speech
               great
               and
               inexplicable
            
             to
             vtter
             )
             and
             in
             his
             priestly
             sacrifice
             by
             offering
             bread
             &
             wine
             as
             Melchisedech
             did
             ,
             and
             that
             not
             for
             one
             time
             ,
             but
             for
             euer
             .
             Sith
             ,
             I
             say
             ,
             
             all
             this
             is
             euident
             ,
             it
             followes
             ,
             1.
             
             That
             Christ
             is
             a
             priest
             ,
             not
             according
             to
             Aaron
             in
             offering
             bloud
             ,
             but
             according
             to
             Melchisedech
             in
             offering
             bread
             and
             wine
             ,
             and
             that
             not
             once
             by
             himselfe
             ,
             but
             for
             euer
             by
             his
             Apostles
             and
             Priests
             ,
             to
             whom
             he
             gaue
             commission
             to
             offer
             the
             same
             sacrifice
             which
             himselfe
             had
             done
             .
             2.
             
             It
             followes
             ,
             that
             to
             verify
             Christs
             being
             priest
             for
             euer
             according
             to
             the
             order
             of
             Melchisedech
             ,
             there
             must
             be
             a
             succession
             of
             priests
             and
             sacrifice
             in
             Gods
             Church
             to
             offer
             the
             same
             sacrifice
             for
             euer
             ,
             &
             so
             to
             make
             his
             priesthood
             continue
             
             for
             euer
             .
             But
             by
             this
             former
             Protestant
             doctrine
             is
             excluded
             all
             sacrifice
             for
             sinne
             ,
             all
             priesthood
             to
             offer
             sacrifice
             ,
             and
             all
             holy
             orders
             to
             consecrat
             priests
             ;
             and
             so
             this
             perpetuall
             priesthood
             and
             sacrifice
             of
             Christ
             according
             to
             Melchisedech
             ,
             is
             reiected
             .
             First
             in
             Christ
             himselfe
             and
             his
             owne
             person
             whome
             they
             deny
             to
             haue
             offered
             any
             sacrifice
             at
             his
             last
             supper
             .
             Secondly
             ,
             in
             his
             Priests
             and
             deputies
             ,
             to
             whome
             they
             deny
             all
             authority
             of
             Priesthood
             ,
             and
             all
             power
             to
             offer
             sacrifice
             ,
             and
             so
             admit
             no
             sacrifice
             at
             all
             according
             to
             the
             order
             of
             Melchisedech
             ,
             either
             by
             Christ
             ,
             or
             his
             Church
             ,
             and
             why
             ?
             Because
             only
             Fayth
             doth
             iustify
             ,
             satisfy
             ,
             and
             apply
             the
             merit
             of
             Christ
             ,
             only
             Fayth
             doth
             couer
             all
             sinnes
             by
             the
             apprehension
             of
             the
             iustice
             of
             Christ
             ,
             only
             Fayth
             doth
             assure
             all
             that
             they
             are
             iust
             ,
             shall
             continue
             ,
             and
             that
             they
             need
             no
             other
             worke
             ,
             Sacrament
             ,
             or
             sacrifice
             to
             make
             or
             keep
             them
             iust
             ,
             but
             only
             Fayth
             ,
             and
             so
             this
             Fayth
             destroyes
             all
             sacrifice
             ,
             &
             therby
             the
             Priesthood
             of
             Christ
             .
          
           
             
             Lastly
             ,
             that
             this
             doctrine
             bereaues
             Christ
             of
             his
             knowledge
             ,
             both
             beatificall
             ,
             by
             which
             from
             the
             first
             instance
             of
             his
             conception
             he
             did
             clearely
             see
             God
             ;
             and
             also
             infused
             ,
             and
             that
             not
             out
             of
             thinges
             naturall
             ,
             and
             by
             accidents
             infused
             ,
             which
             by
             nature
             ,
             and
             industry
             may
             be
             obtained
             ,
             but
             also
             of
             thinges
             supernaturall
             ,
             and
             
               per
               se
            
             infused
             ,
             of
             things
             which
             are
             by
             fayth
             reuealed
             to
             vs
             ,
             such
             as
             are
             the
             mysteries
             we
             belieue
             ,
             and
             the
             secrets
             of
             harts
             ,
             all
             which
             by
             ancient
             Deuines
             is
             admitted
             to
             haue
             beene
             in
             Christ
             from
             the
             first
             instant
             of
             his
             conception
             :
             That
             ,
             I
             say
             ,
             they
             depriue
             Christ
             of
             all
             this
             excellency
             and
             knowledge
             ,
             and
             make
             him
             ignorant
             ,
             and
             more
             ignorant
             then
             Adam
             ,
             who
             was
             created
             as
             in
             perfection
             of
             stature
             ,
             and
             strength
             of
             body
             ,
             so
             also
             in
             perfection
             of
             all
             philosophicall
             and
             theologicall
             knowledge
             in
             soule
             ,
             by
             which
             he
             gaue
             names
             to
             all
             beasts
             ;
             
             and
             more
             ignorant
             then
             Salomon
             ,
             who
             was
             the
             wisest
             of
             men
             before
             or
             after
             him
             ,
             is
             proued
             :
             Because
             they
             affirme
             that
             he
             (a)
             assumed
             our
             ignorance
             ,
             that
             he
             was
             ignorant
             like
             other
             children
             ,
             was
             instructed
             as
             boyes
             are
             ,
             increased
             in
             knowledge
             not
             only
             experimentall
             ,
             but
             also
             habituall
             as
             others
             do
             ,
             learned
             and
             profited
             in
             artes
             and
             sciences
             humane
             and
             diuine
             as
             children
             do
             ;
             that
             he
             was
             iignorant
             
             of
             the
             place
             of
             Lazarus
             his
             bur●all
             ,
             
             of
             the
             Iewes
             fayth
             who
             offered
             the
             man
             sicke
             of
             the
             palsy
             ;
             of
             the
             Figge-tree
             ,
             both
             of
             what
             kind
             it
             was
             ,
             and
             what
             fruit
             it
             bore
             ;
             and
             of
             the
             day
             of
             iudgment
             ,
             not
             only
             to
             reueale
             it
             to
             others
             ,
             but
             to
             know
             it
             himselfe
             ;
             that
             he
             made
             farre-fetcht-similitudes
             ,
             and
             needlesse
             illations
             nothing
             to
             purpose
             ,
             wrested
             the
             wordes
             and
             sense
             of
             the
             Prophets
             ,
             weakly
             confuted
             his
             aduersaries
             ,
             failed
             in
             memory
             ,
             and
             made
             prayers
             and
             petitions
             vnaduised
             ,
             and
             not
             premeditated
             ,
             forced
             with
             the
             vehemency
             of
             sorrow
             in
             the
             garden
             :
             all
             which
             are
             by
             Caluin
             imputed
             to
             him
             .
             But
             if
             Christ
             was
             thus
             ignorant
             and
             blind
             in
             his
             vnderstanding
             ,
             then
             might
             he
             be
             deceaued
             in
             his
             iudgement
             ,
             and
             so
             deceaue
             others
             ,
             and
             faile
             in
             truth
             of
             that
             he
             sayd
             ,
             or
             reuealed
             in
             Scripture
             ;
             then
             may
             the
             scripture
             be
             false
             ,
             his
             fayth
             and
             doctrine
             be
             false
             ,
             all
             Christians
             be
             lead
             into
             errour
             and
             blindnes
             ;
             then
             may
             he
             be
             infirme
             in
             his
             operations
             ,
             and
             sinfull
             also
             in
             his
             actions
             .
             For
             if
             the
             vnderstanding
             ,
             which
             is
             the
             light
             to
             lighten
             ,
             and
             the
             guide
             to
             direct
             the
             other
             faculties
             of
             the
             soule
             ,
             may
             be
             blind
             ,
             ignorant
             ,
             inconsiderate
             ,
             and
             erroneous
             ;
             then
             may
             the
             will
             which
             doth
             follow
             the
             light
             ,
             and
             direction
             of
             the
             vnderstanding
             ,
             and
             wils
             nothing
             but
             that
             the
             vnderstanding
             knowes
             ,
             also
             faile
             in
             the
             election
             of
             good
             ,
             and
             so
             will
             that
             is
             ill
             ,
             and
             commit
             sinne
             ;
             and
             so
             may
             Christ
             ,
             who
             is
             the
             Way
             ,
             the
             Truth
             ,
             and
             the
             Life
             ,
             fall
             into
             errour
             ,
             falshood
             ,
             and
             sinne
             ,
             and
             so
             erre
             ,
             deceaue
             and
             commit
             sinne
             .
          
           
             To
             all
             which
             if
             we
             adde
             the
             detestable
             ,
             and
             blasphemous
             assertions
             boldly
             auerred
             by
             prime
             Protestants
             
               Luther
               ,
               Caluin
            
             and
             their
             fellowes
             against
             Christ
             ,
             to
             wit
             ,
             that
             God
             made
             him
             a
             
               sinner
               ,
               vniust
               ,
               guilty
               and
               hatefull
               to
               himselfe
               ,
            
             that
             he
             was
             
               culpable
               ,
               a
               sinner
               true
               ,
               and
               most
               truly
               a
               sinner
               as
               other
               men
               ,
            
             
             
               a
               sinner
               most
               great
               ,
               most
               vile
               ,
               and
               obnoxius
               to
               the
               anger
               of
               God
               ,
               that
               he
               carried
               himselfe
               vncurteously
               ,
               and
               not
               like
               a
               sonne
               to
               his
               mother
               ,
               that
               he
               made
               a
               prayer
               vnpremeditated
               ,
               a
               vow
               abrupte
               ,
               inconsiderate
               ,
               contrary
               to
               his
               vocation
               ,
               to
               be
               corrected
               ,
               retracted
               ,
               and
               renounced
            
             ;
             that
             
               he
               renounced
               his
               office
               of
               mediatour
               ,
               was
               forgetfull
               of
               our
               saluation
               ,
               and
               the
               charge
               committed
               to
               him
            
             ;
             that
             
               he
               confessed
               his
               effeminate
               nicenesse
               ,
               esteemed
               himselfe
               not
               to
               be
               sent
               of
               God
               ,
               did
               wauer
               betweene
               
               praising
               and
               blaspheming
               of
               God
               ,
               did
               stagger
               among
               the
               waues
               of
               tentations
               ,
               vttered
               words
               of
               desperation
               ,
               was
               ouercome
               with
               desperatiō
               ,
               did
               renounce
               his
               saluation
               ,
               knew
               God
               was
               angry
               at
               him
            
             ;
             that
             
               he
               stood
               in
               need
               of
               Baptisme
               ,
               was
               cursed
               and
               execrable
               as
               commonly
               the
               damned
               are
            
             ;
             
             that
             
               he
               suffered
               the
               horrour
               of
               a
               conscience
               feeling
               Gods
               eternall
               wrath
               ,
               did
               feare
               ,
               and
               highly
               despaire
               in
               his
               soule
               in
               the
               same
               manner
               a●
               the
               damned
               ,
               did
               wauer
               betweene
               hell
               and
               life
               ,
               struggle
               with
               the
               horrour
               of
               eternall
               paines
               ;
               had
               an
               horrour
               of
               eternall
               punishment
               ,
               was
               tormented
               with
               the
               feare
               of
               horrible
               damnation
               ,
               was
               horribly
               afraid
               of
               the
               profound
               abisse
               of
               death
               ,
               was
               in
               feare
               to
               be
               absorpt
               by
               death
               ,
               was
               stroken
               with
               the
               horrour
               of
               the
               diuine
               malediction
               ,
               was
               tortured
               with
               anxiety
               as
               if
               he
               had
               God
               his
               enemy
               ,
               feared
               his
               saluation
               ,
               was
               perswaded
               that
               he
               was
               vndonne
               ,
               and
               was
               striken
               with
               the
               horrour
               of
               Gods
               iudgment
               more
               then
               euer
               any
               man
               was
               ,
               or
               could
               be
               ,
               in
               which
               his
               horrour
               consisted
               the
               summe
               of
               our
               consolation
            
             ;
             that
             
               he
               suffered
               the
               same
               paines
               of
               hell
               which
               the
               damned
               do
               suffer
               ,
               tasted
               ,
               felt
               ,
            
             
             
               and
               suffered
               the
               true
               paines
               or
               dolours
               of
               hell
               ,
               the
               infernall
               paines
               and
               sorrowes
               of
               hell
               ,
               was
               in
               the
               middest
               of
               the
               torments
               of
               hell
               ,
               suffered
               the
               paine
               of
               hell
               ,
               the
               same
               paine
               and
               punishment
               with
               the
               damned
               ,
               the
               horrible
               torments
               of
               a
               damned
               man
               ,
               the
               eternall
               paines
               for
               the
               time
               ,
               the
               execrable
               death
               ,
               the
               second
               death
               which
               is
               the
               death
               of
               the
               soule
               ,
               the
               separation
               from
               God
               ,
               felt
               ,
               tasted
               ,
               and
               endured
               the
               eternall
               death
               ,
               the
               anguish
               of
               hell
               ,
               the
               torments
               in
               hell
               after
               death
               both
               in
               his
               body
               and
               soule
            
             :
             All
             which
             are
             the
             very
             summe
             ,
             and
             abridgement
             ,
             without
             adding
             or
             agrauating
             of
             any
             one
             word
             ,
             of
             the
             more
             ample
             speaches
             and
             sentences
             of
             the
             most
             famous
             Protestant
             Doctours
             ,
             and
             maisters
             ,
             as
             
               Luther
               ,
               Melancthon
               ,
               Illyricus
               ,
               Reineccius
               ,
               Lobecius
               ,
               Hutterus
               ,
               Vrsinus
               ,
               Paraeus
               in
               Germany
            
             ;
             of
             Caluin
             ,
             
             
               Beza
               ,
               Daneus
               in
               Geneua
            
             ;
             of
             
               Tilenus
               Piscator
               ,
               Molinaeus
               ,
               Polanus
               in
               France
            
             ;
             of
             
               Vorstius
               ,
               Homius
               ,
               in
            
             the
             Low-countries
             ;
             and
             of
             
               Whitaker
               ,
               Perkins
            
             ,
             and
             
               Parkes
               in
               England
            
             ;
             and
             may
             be
             seene
             at
             large
             in
             the
             learned
             Collation
             of
             the
             Right
             reuerend
             Bishop
             D.
             Smith
             .
          
           
             If
             I
             say
             we
             adde
             all
             these
             execrable
             ,
             horrible
             ,
             and
             blasphemous
             assertions
             against
             the
             eternal
             Maiesty
             &
             goodnesse
             of
             the
             sonne
             of
             God
             ,
             and
             compare
             them
             with
             the
             infallible
             certainty
             ,
             and
             assurance
             which
             they
             make
             euery
             one
             of
             their
             owne
             predestination
             ,
             iustification
             ,
             and
             glorification
             ,
             of
             
             which
             by
             faith
             they
             make
             themselues
             so
             certaine
             as
             if
             Christ
             had
             beene
             present
             and
             said
             they
             shal
             be
             saued
             ;
             so
             sure
             as
             they
             are
             sure
             that
             there
             is
             a
             God
             ,
             or
             that
             Christ
             is
             saued
             ,
             which
             are
             likewise
             at
             large
             in
             the
             same
             Author
             faithfully
             collected
             :
             
             If
             ,
             I
             say
             ,
             we
             adde
             all
             this
             impiety
             ,
             blasphemy
             ,
             and
             infidelity
             which
             is
             vented
             ,
             and
             inuented
             by
             this
             priuate
             spirit
             ,
             and
             both
             practised
             ,
             preached
             ,
             and
             printed
             by
             the
             chief
             professors
             of
             the
             same
             ,
             and
             so
             diuulged
             to
             the
             vew
             of
             the
             whole
             world
             to
             be
             belieued
             and
             professed
             of
             all
             as
             the
             word
             ,
             and
             the
             pure
             word
             of
             God
             ,
             as
             the
             honour
             ,
             and
             greatest
             honour
             of
             God
             ,
             &
             Iesus
             Christ
             ;
             I
             see
             not
             what
             greater
             hypocrisy
             ,
             &
             dissimulation
             ,
             what
             deeper
             blasphemy
             ,
             and
             abomination
             can
             be
             vttered
             ,
             or
             by
             what
             meanes
             a
             readier
             or
             broader
             way
             to
             the
             subuersion
             of
             all
             Christianity
             ,
             and
             piety
             ,
             and
             the
             erection
             of
             all
             Atheisme
             ,
             &
             Barbarisme
             can
             be
             made
             ,
             and
             prepared
             .
             And
             thus
             much
             of
             the
             absurdities
             which
             ensue
             vpon
             the
             priuate
             spirits
             doctrine
             ,
             of
             sole
             ,
             speciall
             ,
             and
             certaine
             iustifying
             faith
             ,
             &
             the
             consequēt
             points
             of
             doctrine
             depending
             vpon
             it
             .
          
        
         
           
             Absurdities
             which
             follow
             vpon
             the
             third
             head
             ,
             that
             is
             ,
             of
             Concupiscence
             being
             originall
             sinne
             .
             SECT
             .
             IIII.
             
          
           
             OVT
             of
             the
             third
             principle
             ,
             or
             progeny
             of
             this
             priuate
             spirit
             ,
             and
             the
             doctrine
             hanging
             vpon
             it
             ,
             which
             is
             ,
             
             that
             originall
             sinne
             (
             which
             they
             make
             to
             be
             Concupiscence
             )
             doth
             remaine
             in
             the
             regenerate
             ,
             and
             iust
             ,
             is
             not
             remitted
             ,
             or
             abolished
             by
             Baptisme
             ;
             but
             only
             not
             imputed
             ,
             and
             couered
             by
             faith
             ;
             doth
             corrupt
             the
             whole
             man
             ,
             &
             all
             his
             actions
             ,
             internall
             and
             externall
             ,
             doth
             staine
             with
             sinne
             all
             good
             works
             euen
             the
             best
             of
             the
             best
             men
             ;
             doth
             strike
             dead
             all
             freewill
             ,
             liberty
             to
             do
             well
             ;
             doth
             strangle
             all
             inherent
             iustice
             and
             sanctification
             ;
             doth
             stope
             all
             merit
             ,
             satisfaction
             ,
             and
             pennance
             ;
             and
             doth
             set
             a
             stay
             to
             all
             possibility
             of
             keeping
             the
             cōmandements
             ,
             with
             such
             other
             like
             now
             paradoxes
             ensuing
             vpon
             it
             :
             out
             of
             this
             ,
             I
             say
             ,
             it
             followes
             ,
             first
             .
             That
             the
             whole
             
             Protestant
             Church
             ,
             and
             their
             spouse
             of
             Christ
             which
             consists
             only
             of
             such
             elect
             ,
             
             and
             regenerat
             persons
             as
             these
             ,
             is
             (
             if
             we
             may
             so
             tearme
             it
             )
             a
             kingdome
             ,
             a
             Citty
             ,
             a
             temple
             ,
             a
             house
             ,
             a
             spouse
             ,
             a
             body
             of
             Christ
             (
             by
             which
             termes
             the
             true
             Church
             of
             Christ
             is
             stiled
             )
             consisting
             of
             subiects
             ,
             Citizens
             ,
             seruants
             ,
             persons
             ,
             and
             members
             ,
             who
             in
             euery
             action
             ,
             euery
             good
             worke
             ,
             euen
             in
             the
             best
             worke
             of
             the
             best
             of
             them
             ,
             do
             sinne
             ,
             nothing
             but
             sinne
             ,
             and
             cannot
             but
             commit
             sinne
             ,
             and
             that
             mortally
             ;
             all
             whose
             thoughts
             ,
             words
             ,
             and
             deeds
             are
             sinnes
             ,
             mortall
             sins
             ,
             damnable
             sinnes
             ,
             and
             they
             by
             these
             sinnes
             are
             vncleane
             ,
             polluted
             ,
             vniust
             ,
             and
             full
             of
             malice
             in
             the
             sight
             of
             God
             ;
             who
             are
             not
             able
             to
             obserue
             ,
             keepe
             ,
             or
             performe
             any
             one
             ,
             much
             lesse
             all
             the
             commandements
             of
             God
             ,
             as
             impossible
             ,
             and
             not
             obliging
             vpon
             any
             condition
             to
             saluation
             ;
             who
             are
             idolaters
             ,
             blasphemers
             ,
             forswearers
             ,
             breakers
             of
             the
             sabboth
             ,
             adulterers
             ,
             murtherers
             ,
             theeues
             ,
             false
             witnesses
             ,
             either
             in
             externall
             action
             ,
             or
             in
             internall
             desire
             ,
             in
             which
             they
             must
             needs
             breake
             euery
             commandement
             ;
             who
             cannot
             by
             any
             one
             act
             ,
             once
             in
             all
             their
             life
             ,
             belieue
             ,
             feare
             ,
             praise
             ,
             or
             loue
             God
             ,
             as
             they
             ought
             ;
             who
             haue
             no
             inward
             grace
             ,
             vertue
             ,
             or
             iustice
             inherent
             ,
             and
             infused
             in
             their
             soules
             ;
             but
             all
             sinne
             ,
             deformity
             ,
             pollution
             ,
             rebellion
             ,
             and
             contumacy
             against
             God
             ,
             and
             his
             commandements
             (
             which
             are
             also
             the
             very
             words
             of
             the
             foresaid
             Protestants
             cited
             by
             the
             foresaid
             authour
             ;
             )
             who
             are
             as
             pointed
             faces
             ,
             
             of
             themselues
             deformed
             ,
             and
             only
             by
             colours
             made
             to
             shew
             faire
             ;
             as
             sepulchers
             of
             dead
             men
             outwardly
             whited
             ;
             but
             within
             dead
             bodies
             ;
             As
             wolues
             couered
             with
             the
             woll
             of
             sheep
             ,
             but
             inwardly
             rauenous
             ;
             As
             foolish
             virgins
             who
             haue
             no
             oyle
             in
             their
             owne
             lampes
             ,
             but
             thinke
             that
             others
             oyle
             shall
             suffice
             them
             ;
             As
             bodies
             stemed
             ,
             and
             stinking
             with
             corruption
             of
             rottenesse
             ,
             leprosy
             ,
             and
             ordure
             ,
             and
             only
             couered
             with
             faire
             cloathes
             made
             of
             the
             silke
             of
             Christs
             iustice
             :
             Such
             are
             all
             elect
             ,
             iust
             ,
             regenerate
             ,
             and
             holy
             Protestants
             ;
             of
             such
             consists
             their
             congregations
             ,
             &
             Church
             ,
             and
             with
             such
             is
             filled
             their
             kingdome
             of
             heauen
             ,
             &
             by
             such
             are
             Catholiks
             condemned
             and
             persecuted
             heere
             in
             England
             .
          
           
             Secondly
             ,
             it
             followes
             that
             any
             faythfull
             ,
             iust
             ,
             and
             regenerate
             Protestant
             may
             (
             in
             respect
             of
             any
             pitt
             of
             damnation
             )
             as
             
             well
             commit
             theft
             ,
             murder
             ,
             adultery
             ,
             periury
             ,
             idolatry
             ,
             sacriledge
             ,
             incest
             ,
             and
             all
             enormous
             vices
             ,
             
             as
             exercise
             himselfe
             in
             abstinence
             ,
             continency
             ,
             iustice
             ,
             almes-deeds
             ,
             or
             ,
             as
             read
             the
             Bible
             ,
             heare
             a
             sermon
             ,
             receaue
             the
             Communion
             ,
             say
             his
             prayers
             ,
             belieue
             ,
             loue
             ,
             or
             prayse
             God
             ,
             and
             the
             like
             .
             For
             as
             both
             the
             one
             ,
             and
             the
             other
             proceed
             from
             originall
             sinne
             ,
             &
             are
             infected
             thereby
             with
             the
             staine
             of
             sinnes
             ,
             and
             that
             mortall
             ,
             deseruing
             eternall
             damnation
             ;
             so
             are
             neither
             the
             one
             ,
             nor
             the
             other
             kind
             imputed
             to
             him
             for
             sinnes
             ,
             nor
             are
             punished
             with
             damnation
             as
             sinnes
             .
             As
             both
             the
             one
             ,
             and
             the
             other
             are
             damnable
             in
             the
             reprobate
             ,
             and
             he
             for
             both
             shall
             be
             punished
             in
             hell
             ,
             so
             neither
             the
             one
             nor
             the
             other
             are
             imputed
             to
             the
             elect
             ,
             nor
             he
             for
             either
             can
             be
             hindred
             from
             heauē
             .
             As
             in
             both
             the
             elect
             ,
             and
             reprobate
             ,
             workes
             are
             not
             distinguished
             by
             the
             obiect
             ,
             but
             by
             the
             person
             ,
             being
             all
             mortall
             sinnes
             in
             themselues
             ;
             so
             in
             the
             reprobate
             all
             are
             mortall
             ;
             in
             the
             elect
             all
             veniall
             ,
             all
             pardoned
             ,
             none
             imputed
             ,
             none
             punished
             .
             And
             as
             the
             good
             workes
             in
             the
             elect
             do
             not
             merit
             any
             reward
             of
             glory
             ,
             nor
             satisfy
             for
             any
             punishment
             of
             sinne
             ;
             so
             the
             bad
             workes
             in
             the
             same
             elect
             shall
             not
             receaue
             any
             infliction
             of
             punishment
             ,
             neither
             depriue
             him
             of
             any
             benefit
             of
             iustification
             ;
             both
             therefore
             the
             good
             &
             the
             bad
             are
             in
             themselues
             great
             sinnes
             ,
             as
             proceeding
             from
             concupiscence
             ,
             which
             is
             sinne
             ,
             and
             as
             violating
             the
             law
             ,
             but
             both
             are
             by
             fayth
             not
             imputed
             ,
             both
             by
             the
             iustice
             of
             Christ
             couered
             ,
             and
             so
             both
             in
             a
             sort
             indifferent
             to
             be
             committed
             or
             omitted
             ,
             as
             both
             deseruing
             ,
             and
             neither
             receauing
             punishment
             ;
             both
             being
             sinnes
             in
             themselues
             ,
             and
             neither
             imputed
             for
             sinnes
             by
             God.
             Vpon
             what
             motiue
             or
             ground
             therefore
             of
             religion
             ,
             either
             of
             displeasing
             God
             ,
             or
             of
             hope
             of
             reward
             ,
             or
             of
             feare
             of
             hell
             ,
             can
             a
             regenerate
             Protestant
             be
             induced
             to
             auoid
             sinnes
             ,
             rather
             then
             good
             workes
             ,
             
             or
             to
             liue
             vertuously
             rather
             then
             vitiously
             ,
             sith
             both
             are
             mortall
             sinnes
             ,
             both
             mortally
             offend
             God
             ,
             and
             both
             equally
             are
             not
             imputed
             ,
             neither
             punished
             .
          
           
             Thirdly
             ,
             it
             followes
             ,
             that
             any
             faythfull
             and
             regenerate
             Protestant
             may
             according
             to
             the
             groundes
             of
             his
             fayth
             ,
             commit
             any
             ,
             or
             all
             the
             former
             sinnes
             ,
             yea
             all
             the
             sinnes
             which
             any
             reprobate
             doth
             commit
             ,
             and
             yet
             remaine
             a
             iust
             ,
             regenerate
             ,
             
             and
             perfect
             protestant
             .
             For
             if
             faith
             only
             doth
             iustify
             ,
             &
             once
             had
             can
             neuer
             be
             lost
             by
             any
             sinne
             whatsoeuer
             ,
             &
             if
             no
             sinnes
             be
             imputed
             ,
             but
             all
             be
             by
             the
             same
             faith
             remitted
             ;
             then
             may
             he
             cōmit
             any
             ,
             or
             all
             the
             said
             sinnes
             ,
             and
             yet
             retaine
             faith
             and
             iustification
             ,
             and
             keep
             his
             assurance
             of
             saluation
             ,
             and
             so
             continue
             still
             a
             perfect
             regenerate
             Protestant
             ,
             and
             is
             as
             high
             in
             perfection
             ,
             as
             strong
             in
             faith
             ,
             and
             as
             sure
             of
             saluation
             as
             any
             Saint
             is
             in
             heauen
             who
             neuer
             committed
             any
             of
             the
             same
             .
             What
             conscience
             therefore
             ,
             or
             scruple
             will
             he
             make
             of
             any
             the
             said
             sinnes
             ,
             sith
             he
             shall
             receiue
             by
             them
             no
             losse
             of
             faith
             ,
             no
             detriment
             of
             iustice
             ,
             no
             displeasure
             of
             God
             ,
             no
             punishment
             of
             hell
             ?
          
           
             
             Fourthly
             ,
             it
             followes
             ,
             that
             in
             vaine
             ,
             and
             to
             no
             end
             is
             all
             penance
             and
             sorrow
             for
             sinnes
             ,
             all
             chastising
             of
             our
             bodies
             ,
             which
             S.
             Paul
             vsed
             for
             sin
             ,
             all
             fasting
             ,
             sackcloth
             ,
             hairecloth
             ,
             or
             ashes
             ,
             with
             Dauid
             ,
             the
             
               Niniuites
               ,
               Manasses
               ,
               Achab
            
             ,
             and
             others
             before
             Christ
             vsed
             for
             their
             sins
             ;
             That
             in
             vaine
             ,
             &
             to
             no
             end
             is
             all
             forsaking
             the
             vanities
             ,
             and
             pleasures
             of
             the
             world
             ,
             all
             abnegation
             ,
             resignation
             ,
             mortification
             ,
             and
             taking
             vp
             the
             crosse
             of
             Christ
             in
             deserts
             .
             Monasteries
             ,
             &
             places
             secluded
             from
             the
             world
             ,
             and
             chosen
             for
             practise
             of
             pouerty
             ,
             obedience
             ,
             &
             chastity
             ,
             which
             
               S.
               Marke
               ,
               S.
               Hilarion
               ,
               S.
               Paul
               ,
               S.
               Anthony
               ,
               S.
               Gregory
               Nazianzen
               ,
               S.
               Basil
               ,
               S.
               Augustine
               ,
               S.
               Benedict
               ,
               S.
               Bernard
               ,
            
             and
             so
             many
             ancient
             and
             holy
             Saints
             ,
             and
             Religious
             persons
             since
             Christ
             haue
             euer
             vsed
             1.
             because
             only
             faith
             doth
             iustify
             ,
             and
             secure
             them
             of
             saluation
             ,
             and
             doth
             take
             away
             all
             imputation
             of
             any
             sinne
             ,
             or
             paine
             due
             to
             sinne
             ,
             and
             so
             makes
             needlesse
             all
             satisfaction
             for
             sinne
             .
             2.
             
             Because
             Baptisme
             ,
             which
             (
             according
             to
             Caluin
             ,
             is
             to
             be
             ministred
             only
             to
             the
             faythfull
             )
             doth
             remit
             all
             sinnes
             past
             and
             to
             come
             .
             3.
             
             Because
             all
             these
             actes
             are
             sinnes
             ,
             and
             that
             mortall
             ,
             as
             well
             as
             feasting
             lusting
             ,
             deceauing
             ,
             killing
             ,
             and
             the
             rest
             .
          
           
             Fiftly
             ,
             it
             followes
             ,
             that
             in
             vaine
             ,
             and
             to
             no
             end
             are
             all
             lawes
             either
             of
             God
             ,
             Church
             ,
             or
             Commonwealth
             ;
             in
             vaine
             are
             all
             Tribunals
             ,
             
             and
             Courtes
             spirituall
             ,
             and
             temporall
             ;
             in
             vaine
             are
             all
             Iudges
             ,
             and
             Magistrates
             appointed
             to
             correct
             &
             punish
             malefactours
             ;
             in
             vaine
             is
             all
             power
             ,
             and
             iurisdiction
             of
             Princes
             or
             Prelates
             ;
             in
             vaine
             is
             all
             Regall
             authority
             ,
             and
             
             commaund
             of
             Emperours
             ,
             Kinges
             ,
             and
             Princes
             ,
             because
             all
             obseruance
             of
             any
             law
             ,
             or
             of
             any
             one
             commandement
             ,
             euen
             the
             least
             ,
             is
             impossible
             ,
             and
             a
             burthen
             (
             sayth
             Caluin
             )
             greater
             then
             Aetna
             ;
             because
             no
             Prince
             or
             Prelate
             hath
             any
             authority
             to
             make
             any
             law
             which
             shall
             oblige
             in
             conscience
             ;
             because
             by
             the
             liberty
             of
             the
             Ghospell
             euery
             Protestant
             is
             freed
             from
             any
             obligation
             in
             conscience
             ,
             and
             from
             any
             lawes
             of
             any
             Prince
             ,
             whereupon
             any
             malefactour
             guilty
             of
             murder
             ,
             theft
             ,
             or
             the
             like
             ,
             may
             answere
             the
             Iudge
             ,
             and
             alleadge
             their
             doctrine
             ,
             that
             the
             lawes
             did
             not
             oblige
             in
             conscience
             ,
             and
             were
             impossible
             to
             be
             performed
             ,
             no
             freewill
             to
             do
             otherwise
             thē
             God
             had
             determined
             ,
             no
             obligation
             in
             conscience
             to
             obey
             the
             Kinges
             Lawes
             ,
             being
             freed
             by
             the
             liberty
             of
             the
             Ghospell
             ;
             that
             the
             Iudge
             hath
             no
             authority
             to
             execute
             that
             which
             the
             King
             had
             no
             authority
             to
             decree
             ;
             no
             iustice
             to
             punish
             him
             for
             that
             which
             God
             forced
             and
             willed
             him
             to
             do
             ,
             and
             which
             he
             had
             no
             liberty
             ,
             or
             power
             but
             to
             do
             ;
             no
             reason
             to
             hinder
             the
             liberty
             of
             his
             spirit
             graunted
             by
             the
             Ghospell
             .
             The
             traitour
             and
             Rebell
             may
             answere
             his
             King
             ,
             and
             alledge
             out
             of
             the
             same
             liberty
             of
             this
             Ghospell
             ,
             the
             same
             reasons
             ,
             and
             say
             ,
             that
             he
             is
             as
             free
             from
             obedience
             to
             his
             owne
             Prince
             as
             to
             a
             forain
             Prince
             ,
             or
             from
             the
             lawes
             of
             his
             owne
             Country
             as
             of
             a
             forraine
             Country
             ,
             may
             resist
             his
             Prince
             and
             his
             lawes
             ,
             ryse
             and
             rebell
             against
             him
             ,
             oppose
             and
             depose
             ,
             yea
             kill
             and
             murther
             his
             person
             in
             case
             he
             do
             not
             iustice
             ,
             obserue
             not
             his
             own
             law
             ,
             defend
             not
             the
             common-wealth
             ,
             or
             giue
             not
             free
             passage
             to
             the
             preaching
             of
             their
             Ghospel
             .
             Which
             (
             as
             after
             shal
             be
             shewed
             )
             they
             haue
             in
             
               Germany
               ,
               France
               ,
               Scotland
               ,
               Belgia
               ,
               Geneua
               ,
            
             &
             other
             countryes
             ,
             according
             to
             these
             groundes
             practised
             ,
             and
             approued
             ;
             and
             which
             the
             Trinitarians
             ,
             and
             Anabaptists
             do
             according
             to
             the
             same
             ,
             yet
             positiuely
             maintaine
             and
             defend
             .
             In
             vaine
             therefore
             did
             God
             giue
             (a)
             
               to
               Kinges
               power
               from
               himselfe
               and
               vertue
               from
               the
               highest
               .
            
             In
             vaine
             do
             (b)
             
               Kings
               rule
               by
               God
               &
               makers
               of
               lawes
               decerne
               iu●t
               thinges
               .
            
             In
             vaine
             is
             (c)
             
               all
               power
               from
               God
               ,
               and
               higher
               powers
               ,
               to
               be
               obeyed
               .
            
             In
             vaine
             are
             we
             to
             be
             (c)
             
               subiect
               to
               higher
               powers
               not
               only
               for
               anger
               ,
               but
               for
               conscience
               .
            
             In
             vaine
             are
             we
             admonished
             to
             (d)
             
               be
               subiect
               to
               Kinges
               and
               Rulers
               ,
               and
               sent
               from
               God
            
             ;
             to
             be
             (e)
             
               subiect
               to
               Princes
               ,
               and
               powers
               ,
            
             to
             be
             
             (f)
             
               obedient
               to
               carnall
               Lordes
               ,
               and
               Maisters
               in
               feare
               and
               trembling
            
             ;
             to
             (g)
             
               honour
               them
               with
               all
               honour
            
             ;
             to
             (h)
             
               giue
               to
               Caesar
               that
               which
               is
               Caesars
               .
            
             In
             vaine
             is
             the
             King
             made
             the
             head
             ,
             and
             ruler
             of
             the
             common-wealth
             .
             In
             vaine
             doth
             he
             make
             lawes
             ,
             inflict
             punishments
             ,
             appoint
             Iudges
             ,
             iustices
             ,
             and
             Magistrates
             ,
             sith
             subiects
             haue
             no
             liberty
             to
             obey
             ,
             or
             not
             obey
             them
             ;
             no
             tye
             in
             conscience
             not
             to
             violate
             them
             ;
             but
             by
             the
             liberty
             of
             their
             Ghospell
             ,
             are
             freed
             from
             all
             ,
             and
             the
             thinges
             also
             are
             either
             impossible
             to
             be
             done
             ,
             or
             if
             omitted
             ,
             it
             is
             without
             any
             sinne
             ,
             more
             then
             veniall
             at
             the
             most
             ,
             that
             is
             ,
             not
             imputed
             .
             In
             vaine
             and
             foolishly
             do
             they
             condemne
             Popes
             for
             assuming
             power
             to
             declare
             Princes
             deposed
             ,
             or
             to
             depose
             them
             in
             case
             of
             extreme
             necessary
             to
             conserue
             the
             true
             fayth
             of
             God
             ,
             and
             the
             right
             authority
             of
             the
             Church
             ,
             or
             to
             preuent
             the
             grieuous
             calamity
             of
             the
             common
             good
             ,
             sith
             euery
             one
             among
             them
             may
             doe
             the
             same
             ,
             and
             more
             vpon
             his
             priuate
             authority
             ,
             to
             right
             his
             owne
             priuate
             wronge
             .
             In
             vaine
             &
             foolishly
             doe
             they
             accuse
             ,
             and
             condemne
             Popes
             for
             deposing
             Emperours
             ,
             &
             Kinges
             ,
             as
             Gregory
             the
             second
             did
             
               Leo
               Isauricus
               ,
               Zachary
            
             did
             Chilpericke
             the
             King
             of
             France
             ,
             Gregory
             the
             7.
             did
             Henry
             the
             4.
             
             Innocent
             the
             3.
             did
             Otho
             the
             4.
             
             Alexander
             the
             2.
             did
             Iohn
             of
             England
             ,
             and
             the
             like
             ,
             since
             they
             themselues
             in
             so
             short
             a
             tyme
             haue
             deposed
             two
             Queenes
             in
             Scotland
             ,
             one
             Bishop
             of
             Geneua
             ,
             and
             by
             armes
             laboured
             to
             depose
             one
             Queene
             of
             England
             ,
             two
             Kings
             of
             France
             ,
             three
             Kinges
             of
             Spaine
             ,
             three
             Emperours
             of
             Germany
             from
             their
             temporall
             right
             ,
             and
             dominion
             .
             All
             which
             are
             lawfull
             ,
             and
             warrantable
             ,
             according
             to
             these
             grounds
             of
             their
             Fayth
             ,
             that
             no
             lawes
             are
             possible
             ,
             or
             oblige
             in
             conscience
             ,
             that
             no
             bad
             workes
             are
             imputed
             ,
             or
             hinder
             saluation
             ,
             that
             the
             liberty
             of
             the
             Ghospell
             makes
             all
             actions
             free
             and
             voluntary
             ,
             that
             only
             fayth
             doth
             iustify
             ,
             and
             cannot
             be
             lost
             ,
             that
             no
             man
             hath
             freewill
             ,
             nor
             can
             do
             otherwise
             thē
             God
             hath
             decreed
             .
             Which
             positions
             ouerthrow
             all
             duety
             of
             obedience
             ,
             and
             all
             obligation
             of
             duty
             to
             any
             Prince
             .
          
           
             
             Sixtly
             ,
             it
             followes
             ,
             that
             in
             vaine
             ,
             and
             to
             no
             end
             are
             all
             consultations
             ,
             and
             deliberations
             of
             thinges
             to
             be
             done
             ,
             eithe●
             by
             priuate
             persons
             in
             their
             priuate
             affaires
             ,
             or
             by
             publike
             Councellours
             of
             Princes
             for
             the
             publicke
             good
             ,
             because
             all
             in
             
             both
             must
             be
             as
             God
             hath
             decreed
             ,
             and
             man
             hath
             no
             more
             free-will
             to
             do
             otherwise
             then
             he
             is
             determined
             ,
             then
             he
             hath
             not
             to
             be
             a
             man
             as
             he
             was
             created
             .
             In
             vaine
             are
             all
             precepts
             ,
             and
             lawes
             of
             doing
             or
             not
             doing
             ,
             going
             or
             staying
             ,
             bargayning
             ,
             buying
             ,
             or
             selling
             ,
             because
             man
             hath
             neither
             freedome
             of
             will
             ,
             nor
             obligation
             in
             conscience
             to
             do
             them
             ,
             more
             then
             to
             reach
             heauen
             with
             his
             fingar
             .
             In
             vaine
             are
             all
             exhortations
             either
             priuate
             or
             publicke
             ,
             in
             sermons
             or
             in
             familiar
             speaches
             ,
             by
             preachers
             ,
             parents
             ,
             or
             friends
             ,
             either
             from
             euill
             ,
             or
             to
             good
             ,
             to
             one
             study
             or
             other
             ,
             to
             one
             course
             of
             life
             or
             other
             ,
             to
             one
             worke
             or
             other
             ,
             because
             man
             hath
             no
             more
             power
             ,
             or
             freedome
             of
             will
             to
             choose
             any
             of
             them
             ,
             then
             he
             hath
             freedome
             to
             cure
             himselfe
             of
             the
             goute
             ,
             or
             an
             ague
             ,
             or
             restore
             his
             arme
             that
             is
             cut
             off
             .
             In
             vaine
             and
             to
             no
             end
             are
             either
             terrours
             ,
             and
             threats
             of
             punishment
             ,
             or
             promises
             ,
             and
             hopes
             of
             reward
             either
             ,
             prayses
             &
             commendations
             of
             good
             ,
             and
             dispraises
             and
             reprehensions
             of
             bad
             deedes
             ,
             because
             neither
             are
             any
             deeds
             in
             themselues
             good
             ,
             but
             bad
             before
             God
             ,
             nor
             is
             any
             man
             more
             free
             ,
             and
             able
             to
             do
             the
             one
             ,
             rather
             thē
             the
             other
             ,
             then
             he
             is
             to
             moue
             mountaines
             ,
             or
             to
             adde
             height
             to
             his
             stature
             .
             To
             what
             end
             therefore
             are
             Maisters
             offended
             with
             the
             negligence
             of
             seruants
             ?
             Doe
             parents
             correct
             the
             vndutifullnes
             of
             their
             children
             ?
             Do
             Princes
             punish
             the
             rebellion
             ,
             or
             offences
             of
             their
             subiects
             ?
             Do
             Preachers
             reprehēd
             the
             vices
             of
             their
             auditours
             ,
             or
             exhort
             them
             to
             workes
             of
             piety
             ,
             and
             charity
             ,
             disswade
             them
             from
             actions
             of
             sinne
             ,
             and
             iniquity
             ?
             Sith
             the
             workes
             be
             both
             alike
             sinnes
             ,
             do
             both
             alike
             violate
             the
             precept
             ,
             and
             are
             both
             alike
             forgiuen
             ,
             and
             not
             imputed
             ,
             sith
             the
             lawes
             do
             not
             oblige
             in
             conscience
             ,
             and
             are
             impossible
             to
             be
             kept
             ,
             sith
             the
             parties
             haue
             no
             power
             ,
             or
             freedome
             to
             do
             the
             one
             ,
             more
             then
             the
             other
             ;
             but
             all
             as
             by
             the
             decree
             of
             God
             ,
             and
             force
             of
             their
             originall
             concupiscence
             are
             forced
             ,
             and
             necessitated
             to
             do
             it
             .
          
           
             Seauenthly
             ,
             it
             followes
             ,
             that
             in
             vaine
             ,
             and
             to
             no
             end
             ,
             
             doth
             any
             Protestant
             make
             any
             scruple
             of
             conscience
             (
             which
             needes
             not
             ,
             as
             a
             law
             to
             direct
             ,
             as
             a
             thousand
             witnesses
             to
             accuse
             ,
             as
             a
             iudge
             to
             condemne
             or
             cleare
             ,
             as
             an
             executioner
             to
             torment
             and
             torture
             him
             ,
             as
             it
             doth
             other
             men
             for
             their
             sinnes
             
             vnrepēted
             )
             because
             where
             no
             sinne
             is
             imputed
             ,
             where
             no
             Free-will
             is
             admitted
             ,
             where
             no
             good
             worke
             ,
             or
             obseruation
             of
             any
             commandement
             is
             possible
             ,
             where
             no
             law
             of
             God
             or
             man
             doth
             oblige
             in
             conscience
             to
             performāce
             ,
             what
             needs
             any
             conscience
             to
             torment
             ,
             or
             trouble
             it selfe
             with
             the
             guilt
             of
             any
             law
             infringed
             ,
             with
             the
             sting
             of
             any
             iniustice
             committed
             ,
             with
             the
             scruple
             of
             any
             good
             worke
             omitted
             ;
             since
             neither
             the
             law
             could
             be
             fullfilled
             ,
             nor
             the
             act
             could
             be
             preuented
             ,
             nor
             any
             punishment
             shal
             be
             inflicted
             ,
             nor
             God
             offended
             ?
             Why
             should
             therfore
             be
             studied
             any
             cases
             of
             conscience
             ?
             Why
             should
             be
             admitted
             any
             Chancery
             ,
             or
             Court
             of
             conscience
             ?
             Why
             should
             there
             be
             any
             confession
             of
             sinnes
             secret
             ,
             or
             any
             restitution
             of
             debts
             ,
             and
             monyes
             secret
             ,
             any
             forbearance
             of
             wrong
             secret
             ,
             when
             there
             is
             no
             feare
             or
             shame
             of
             man
             ?
             Why
             shall
             therefore
             any
             Protestant
             in
             life
             ,
             or
             at
             death
             trouble
             his
             conscience
             ,
             or
             haue
             any
             scruple
             of
             any
             good
             worke
             omitted
             ,
             of
             any
             secret
             murther
             committed
             ,
             of
             any
             iniustice
             ,
             rapine
             cruelty
             ,
             periury
             ,
             bribery
             ,
             sorcery
             practised
             ,
             or
             of
             any
             heresy
             ,
             idolatry
             ,
             or
             infidelity
             ,
             of
             any
             Iudaisme
             ,
             Turcisme
             ,
             or
             Atheisme
             belieued
             ,
             followed
             ,
             or
             perswaded
             ?
             Surely
             he
             needes
             not
             ,
             for
             one
             dramme
             of
             fayth
             ,
             of
             speciall
             fayth
             ,
             of
             apprehension
             of
             Christs
             iustice
             ,
             compounded
             with
             an
             impossibility
             of
             performing
             the
             law
             ,
             with
             the
             necessity
             of
             mans
             wil
             ,
             with
             the
             liberty
             of
             the
             Ghospell
             ,
             and
             with
             the
             certainty
             of
             present
             and
             future
             iustification
             ,
             will
             purge
             all
             this
             melancholy
             ,
             feare
             and
             scrupulosity
             ,
             and
             leaue
             the
             soule
             cleare
             of
             any
             doubt
             ,
             feare
             ,
             timidity
             ,
             or
             vncertainty
             of
             heauen
             ,
             for
             any
             whatsoeuer
             sinnes
             ,
             and
             offences
             howsoeuer
             ,
             or
             by
             whomesoeuer
             committed
             .
          
           
             Out
             of
             all
             which
             former
             absurdities
             ,
             we
             may
             obserue
             these
             differences
             betweene
             a
             Protestant
             and
             a
             Catholike
             ,
             &
             a
             iust
             man
             of
             the
             one
             ,
             
             and
             a
             iust
             man
             of
             the
             other
             ;
             that
             ,
             1.
             
             A
             Protestant
             belieues
             a
             fayth
             which
             neuer
             any
             Prince
             ,
             Prelate
             ,
             or
             people
             ,
             neuer
             any
             Doctour
             ,
             Confessour
             ,
             or
             Martyr
             ,
             neuer
             any
             Councell
             prouinciall
             ,
             or
             generall
             belieued
             for
             1500.
             and
             more
             yeares
             before
             Luther
             .
             The
             Catholike
             belieues
             the
             same
             which
             all
             Princes
             Christian
             ,
             all
             Prelates
             and
             people
             reputed
             true
             Christians
             ,
             all
             Confessours
             ,
             Martyrs
             ,
             and
             Saints
             ,
             
             all
             Councels
             generall
             no
             fewer
             then
             eighten
             ,
             and
             all
             prouinciall
             aboue
             100.
             haue
             euer
             since
             Christ
             professed
             and
             belieued
             .
             Secondly
             ,
             a
             Protestant
             belieues
             a
             fayth
             which
             falsifyeth
             and
             frustrateth
             the
             predictions
             of
             the
             Prophets
             ,
             the
             promises
             of
             Christ
             ,
             the
             preaching
             of
             the
             Apostles
             ,
             the
             mission
             of
             Pastours
             ,
             the
             succession
             of
             Prelates
             ,
             the
             ordination
             of
             Priests
             the
             vertue
             of
             miracles
             ,
             the
             constancy
             of
             Confessours
             ,
             the
             purity
             of
             Virgins
             ,
             the
             bloud
             of
             Martyrs
             ,
             and
             the
             vnity
             ,
             sanctity
             ,
             antiquity
             ,
             and
             vniuersality
             of
             the
             Catholicke
             Church
             ▪
             the
             Catholike
             belieues
             and
             professes
             a
             fayth
             which
             verifies
             ,
             and
             confirmes
             all
             the
             former
             ,
             and
             in
             which
             they
             agree
             in
             beliefe
             ,
             and
             profession
             with
             them
             all
             .
             Thirdly
             ,
             the
             Protestants
             belieue
             a
             fayth
             which
             hath
             lesse
             authority
             ,
             credibility
             ,
             and
             motiues
             of
             persuasion
             ,
             such
             as
             are
             miracles
             ,
             vnity
             ,
             vniuersality
             ,
             and
             others
             to
             persuade
             ,
             and
             make
             it
             credible
             ,
             then
             hath
             the
             fayth
             of
             Iewes
             ,
             Turkes
             ,
             or
             Pagans
             :
             the
             Catholikes
             belieue
             that
             which
             hath
             vnity
             ,
             visibility
             ,
             vniuersality
             ,
             antiquity
             ,
             sanctity
             ,
             prophecies
             ,
             miracles
             ,
             monuments
             of
             piety
             ,
             charity
             ,
             bounty
             ,
             and
             all
             reasons
             of
             probability
             to
             persuade
             ,
             and
             make
             it
             credible
             .
             Fourthly
             the
             Protestant
             is
             made
             iust
             by
             a
             speciall
             fayth
             ,
             of
             which
             is
             no
             mention
             either
             in
             any
             Scripture
             ,
             Tradition
             ,
             Councell
             ,
             or
             Father
             ,
             and
             which
             neither
             Doctour
             ,
             Father
             ,
             Prelate
             ,
             Prince
             ,
             Prouince
             ,
             people
             or
             person
             in
             the
             world
             before
             them
             belieued
             ,
             and
             professed
             as
             a
             sauing
             ,
             and
             iustifying
             fayth
             :
             the
             Catholicke
             is
             made
             iust
             by
             a
             Catholike
             fayth
             which
             hath
             beene
             generall
             ,
             vniuersall
             ,
             &
             wholy
             by
             all
             people
             ,
             Prelates
             ,
             and
             Princes
             ,
             in
             all
             tymes
             and
             places
             acknowledged
             ,
             and
             professed
             .
             Fifthly
             ,
             the
             Protestāt
             is
             made
             iust
             by
             a
             fayth
             ,
             by
             which
             all
             the
             seed
             and
             posterity
             of
             
               Abraham
               ,
               Noe
            
             ,
             and
             Adam
             ,
             yea
             all
             Iewes
             ,
             Gentils
             ,
             Turks
             ,
             Heretikes
             ,
             &
             wicked
             blasphemers
             ,
             idolaters
             ,
             murtherers
             ,
             sacrilegious
             and
             incestuous
             persons
             which
             haue
             beene
             ,
             or
             shal
             be
             till
             the
             worlds
             end
             ,
             may
             as
             well
             be
             saued
             and
             assured
             of
             their
             saluation
             ,
             as
             they
             themselues
             :
             the
             Catholike
             is
             made
             iust
             by
             a
             fayth
             ,
             by
             which
             only
             they
             who
             belieue
             truly
             ,
             and
             liue
             piously
             ,
             or
             repent
             and
             amend
             faithfully
             ,
             can
             be
             iustified
             and
             saued
             .
             Sixthly
             ,
             the
             Protestant
             is
             made
             iust
             by
             a
             speciall
             fayth
             ,
             which
             is
             false
             ,
             as
             belieuing
             many
             pointes
             for
             true
             which
             yet
             
             are
             contrary
             one
             to
             another
             ;
             which
             is
             contradictory
             ,
             as
             houlding
             positions
             contradicting
             one
             another
             ;
             which
             is
             sinneful
             ,
             as
             being
             a
             sinne
             and
             that
             mortall
             ,
             as
             all
             their
             good
             works
             are
             ;
             which
             is
             presumptuous
             ,
             presuming
             without
             grace
             to
             be
             made
             holy
             ,
             without
             merit
             to
             attaine
             a
             reward
             ,
             without
             mās
             owne
             labour
             ,
             and
             concurrence
             to
             be
             crowned
             with
             the
             glory
             of
             heauen
             ;
             which
             is
             iniurious
             to
             hope
             which
             it
             destroies
             by
             certainty
             ;
             to
             charity
             which
             it
             maks
             impossible
             to
             do
             good
             workes
             ,
             all
             which
             it
             turnes
             into
             sinnes
             ,
             and
             that
             mortall
             :
             The
             Catholikes
             are
             iustifyed
             by
             a
             fayth
             which
             admits
             none
             of
             the
             former
             absurdities
             ,
             but
             is
             true
             ,
             humble
             ,
             vniforme
             ,
             pious
             ,
             and
             a
             foundation
             for
             hope
             ,
             charity
             ,
             and
             good
             life
             .
             Seauenthly
             ,
             the
             Protestant
             is
             iustifyed
             by
             a
             fayth
             which
             derogates
             from
             the
             redemption
             of
             Christ
             ,
             making
             it
             neither
             vniuersall
             for
             all
             ,
             nor
             perfect
             for
             any
             ,
             nor
             able
             to
             cure
             one
             mā
             ;
             but
             is
             only
             an
             apprehension
             of
             iustice
             ,
             only
             a
             couer
             for
             sinne
             ,
             only
             a
             conceit
             that
             a
             man
             is
             iust
             ,
             when
             he
             is
             assured
             he
             is
             vniust
             ;
             which
             makes
             Christ
             neither
             vpright
             lawyer
             ,
             for
             that
             he
             makes
             lawes
             impossible
             to
             be
             kept
             ;
             nor
             iust
             Iudge
             for
             that
             he
             giues
             neither
             reward
             ,
             or
             punishment
             according
             to
             deedes
             and
             deserts
             ;
             nor
             perpetuall
             Priest
             ,
             for
             that
             he
             offers
             no
             sacrifice
             at
             all
             ,
             or
             but
             only
             that
             one
             of
             the
             Crosse
             ;
             which
             makes
             Christ
             ignorant
             ,
             getting
             by
             degrees
             knowledge
             as
             other
             men
             ;
             impotent
             not
             able
             to
             satisfy
             sinne
             but
             with
             suffering
             all
             the
             paines
             euen
             those
             of
             hell
             due
             to
             sinne
             ;
             inconsiderate
             ,
             as
             making
             prayers
             &
             vowes
             vnaduised
             ,
             and
             not
             premeditated
             ;
             sinnefull
             in
             staggering
             between
             praysing
             ,
             and
             blaspheming
             God
             ,
             betweene
             hope
             and
             feare
             of
             saluation
             ,
             doubting
             and
             despairing
             of
             his
             owne
             saluation
             ,
             and
             lastly
             damned
             in
             hell
             ,
             and
             suffering
             all
             the
             paines
             therein
             which
             any
             damned
             do
             :
             The
             Catholike
             is
             iustifyed
             by
             a
             fayth
             which
             makes
             Christ
             a
             perfect
             Redeemer
             (
             of
             his
             part
             )
             of
             all
             men
             from
             all
             sinnes
             ,
             &
             from
             all
             both
             guilte
             ,
             and
             paine
             of
             sinne
             ;
             a
             iust
             law
             giuer
             in
             his
             lawes
             ,
             which
             are
             easy
             ,
             and
             in
             his
             iudgments
             which
             are
             according
             to
             euery
             mans
             workes
             ;
             a
             potent
             Sauiour
             ,
             who
             by
             one
             action
             of
             his
             diuine
             person
             is
             able
             to
             satisfy
             for
             all
             sinne
             ;
             a
             person
             alwayes
             perfect
             in
             all
             knowledge
             ,
             alwayes
             immaculate
             without
             any
             the
             least
             spot
             of
             sinne
             ,
             and
             alwayes
             blessed
             ,
             
             and
             glorified
             with
             the
             vision
             and
             fruition
             of
             God
             euen
             from
             his
             conception
             .
             And
             thus
             much
             a
             Protestant
             and
             Catholike
             differ
             in
             the
             points
             of
             a
             iustifying
             fayth
             .
          
           
             Looke
             further
             yet
             into
             the
             soule
             ,
             and
             persons
             of
             the
             one
             and
             the
             other
             .
             8.
             
             A
             iust
             Protestant
             hath
             originall
             sinne
             remayning
             in
             him
             ;
             a
             iust
             Catholike
             hath
             it
             taken
             away
             from
             him
             .
             9.
             
             The
             one
             is
             inwardly
             infected
             ,
             corrupted
             ,
             and
             rotten
             in
             sinne
             ;
             the
             other
             is
             inwardly
             pure
             ,
             sound
             ,
             beautifull
             ,
             &
             adorned
             with
             grace
             .
             10.
             
             The
             one
             hath
             all
             his
             actions
             stained
             polluted
             ,
             and
             made
             damnable
             by
             the
             infection
             of
             his
             original
             sinne
             ;
             the
             other
             hath
             many
             of
             his
             actions
             gracious
             ,
             liuely
             ,
             and
             made
             meritorious
             by
             grace
             .
             11.
             
             The
             one
             in
             all
             his
             actions
             euen
             the
             best
             doth
             offend
             and
             displease
             God
             ;
             the
             other
             in
             all
             his
             actions
             which
             are
             not
             bad
             doth
             honour
             &
             please
             God.
             12.
             
             The
             one
             by
             his
             good
             actions
             deserues
             nothing
             but
             eternall
             damnation
             ;
             the
             other
             by
             his
             good
             deedes
             deserues
             eternall
             saluation
             .
             13.
             
             The
             one
             is
             iust
             only
             before
             man
             ,
             and
             by
             God
             esteemed
             iust
             ,
             though
             he
             be
             internally
             and
             indeed
             vniust
             ;
             the
             other
             is
             iust
             before
             God
             ,
             and
             internally
             ,
             and
             really
             indeed
             iust
             .
             14.
             
             The
             one
             hath
             no
             deformity
             ,
             or
             guilt
             of
             sinne
             washed
             ,
             cured
             ,
             or
             taken
             away
             ,
             but
             only
             not
             imputed
             ;
             the
             other
             hath
             all
             guilt
             washed
             ,
             cleansed
             ,
             &
             abolished
             by
             inherent
             iustice
             &
             grace
             .
             15.
             
             The
             one
             hath
             neither
             power
             ,
             nor
             liberty
             to
             do
             any
             good
             worke
             ;
             the
             other
             assisted
             by
             grace
             ,
             hath
             free-to
             do
             good
             .
             16.
             
             The
             one
             cannot
             performe
             any
             one
             commandement
             ;
             the
             other
             by
             grace
             can
             performe
             them
             all
             .
             17.
             
             The
             one
             cannot
             resist
             but
             yield
             to
             euery
             motion
             of
             concupiscence
             ;
             the
             other
             can
             ,
             and
             doth
             by
             grace
             resist
             ill
             motions
             .
             18.
             
             The
             one
             cannot
             loue
             God
             ,
             praise
             him
             ,
             feare
             ,
             or
             honour
             him
             in
             any
             action
             ;
             the
             other
             can
             do
             it
             ,
             by
             Gods
             grace
             in
             all
             his
             actions
             .
             19.
             
             The
             one
             cannot
             increase
             in
             iustice
             or
             grace
             ,
             but
             is
             as
             iust
             at
             the
             first
             instant
             of
             his
             iustification
             ,
             as
             euer
             ;
             the
             other
             can
             ,
             and
             doth
             become
             more
             iust
             ,
             patient
             ,
             humble
             ,
             and
             charitable
             .
             20.
             
             The
             one
             may
             commit
             any
             sinne
             ,
             though
             of
             murder
             ,
             adultery
             ,
             blasphemy
             ,
             heresy
             ,
             or
             idolatry
             ,
             and
             yet
             remaine
             iust
             ,
             and
             not
             loose
             his
             iustice
             ,
             nor
             the
             fauour
             of
             God
             ;
             the
             other
             may
             ,
             and
             must
             auoid
             all
             the
             same
             ,
             or
             the
             like
             sinnes
             least
             he
             loose
             grace
             ,
             and
             be
             damned
             .
             21.
             
             The
             one
             ,
             let
             
             him
             do
             what
             he
             will
             ,
             is
             sure
             he
             shal
             be
             saued
             ,
             and
             cannot
             by
             any
             sinne
             be
             damned
             ,
             except
             Christ
             be
             damned
             ;
             the
             other
             with
             feare
             and
             trembling
             doth
             labour
             to
             make
             his
             election
             and
             saluation
             ,
             by
             good
             works
             sure
             .
             22.
             
             The
             one
             needs
             to
             make
             no
             conscience
             of
             breaking
             any
             law
             of
             God
             ,
             or
             man
             ;
             because
             neither
             oblige
             in
             conscience
             ,
             and
             both
             are
             impossible
             to
             be
             performed
             :
             the
             other
             thinks
             himselfe
             tyed
             in
             conscience
             to
             performe
             both
             .
             23.
             
             The
             one
             ,
             though
             he
             sinne
             ,
             needs
             no
             more
             but
             only
             by
             faith
             to
             assure
             himselfe
             his
             sinne
             is
             couered
             by
             the
             iustice
             of
             Christ
             ,
             and
             not
             imputed
             to
             him
             :
             the
             other
             ,
             if
             he
             sinne
             ,
             must
             haue
             hope
             ,
             charity
             ,
             contrition
             ,
             confession
             ,
             and
             satisfaction
             ,
             penance
             ,
             and
             purpose
             of
             amendment
             to
             sinne
             no
             more
             .
             24.
             
             The
             one
             laies
             all
             the
             burthen
             of
             his
             sinnes
             vpon
             Christ
             ,
             and
             his
             satisfaction
             ,
             and
             himselfe
             rests
             idle
             and
             secure
             :
             the
             other
             by
             the
             vertue
             of
             the
             same
             merit
             of
             Christ
             labours
             with
             all
             austerity
             to
             satisfy
             himselfe
             ,
             as
             far
             as
             by
             grace
             he
             can
             ,
             and
             to
             do
             his
             endeauour
             to
             pacify
             God.
             Now
             whether
             of
             these
             two
             estates
             ,
             the
             former
             of
             the
             Protestant
             ,
             or
             the
             later
             of
             the
             Catholick
             be
             more
             honourable
             to
             God
             ,
             more
             agreable
             to
             piety
             ,
             more
             worthy
             to
             be
             esteeme
             in
             themselues
             ,
             and
             so
             more
             to
             be
             preferred
             by
             man
             ,
             let
             the
             indifferent
             Reader
             iudge
             ,
             and
             make
             choice
             .
          
        
         
           
             Of
             absurdities
             which
             follow
             vpon
             the
             fourth
             head
             ,
             that
             is
             ,
             of
             absolute
             predestination
             to
             damnation
             .
             SECT
             .
             V.
             
          
           
             
               
                 SVBDIV.
                 1.
              
               
               Protestants
               doctrine
               of
               Predestination
               makes
               men
               desperate
               ,
               
               and
               Atheists
               .
            
             
               OVT
               of
               the
               fourth
               principle
               ,
               or
               daughter
               of
               his
               priuate
               spirit
               ,
               and
               the
               issue
               or
               consequences
               ensuing
               therupon
               ,
               which
               are
               ,
               that
               God
               hath
               decreed
               and
               ordained
               ,
               and
               that
               without
               any
               foresight
               ,
               or
               respect
               to
               any
               sinne
               ,
               originall
               of
               Adam
               ,
               or
               actuall
               of
               man
               ,
               that
               those
               who
               are
               damned
               ,
               should
               be
               damned
               only
               because
               it
               was
               his
               will
               and
               pleasure
               ,
               and
               for
               
               that
               end
               did
               likewise
               ordaine
               that
               they
               should
               sinne
               ,
               did
               by
               his
               will
               and
               decree
               excite
               and
               compell
               them
               to
               sinne
               ,
               by
               his
               motion
               did
               effect
               ,
               and
               worke
               in
               them
               that
               sinne
               ,
               and
               obdurate
               and
               harden
               them
               in
               sinne
               ,
               necessitate
               them
               without
               free-will
               to
               sinne
               ,
               command
               the
               diuell
               to
               solicit
               them
               to
               sinne
               &
               both
               the
               diuell
               ,
               and
               other
               wicked
               persons
               ,
               and
               the
               sinners
               themselues
               being
               only
               as
               instruments
               to
               effect
               this
               sinne
               ,
               himselfe
               only
               being
               the
               chiefe
               worker
               of
               sinne
               ;
               wherby
               man
               hath
               no
               power
               but
               to
               sinne
               ,
               no
               meanes
               of
               Christs
               merits
               to
               helpe
               him
               out
               of
               sinne
               ,
               no
               benefit
               of
               vocation
               ,
               faith
               or
               grace
               possible
               to
               cure
               his
               sinne
               ;
               and
               so
               vpon
               necessity
               ,
               do
               what
               he
               will
               ,
               he
               must
               sinne
               ,
               be
               damned
               ,
               and
               go
               to
               hell
               for
               his
               sins
               .
               Out
               of
               this
               doctrine
               ,
               which
               in
               expresse
               wordes
               is
               Caluins
               &
               his
               fellowes
               ,
               follow
               many
               absurdityes
               ,
               both
               in
               respect
               of
               man
               who
               sins
               and
               is
               damned
               ,
               &
               also
               in
               respect
               of
               God
               who
               makes
               him
               sinne
               ,
               &
               damnes
               him
               .
               In
               regard
               of
               man
               two
               absurdities
               follow
               ;
               the
               one
               whereby
               some
               are
               made
               meere
               polititians
               and
               of
               no
               Religion
               at
               all
               ,
               but
               libertines
               of
               any
               :
               another
               wherby
               others
               are
               made
               desperate
               without
               any
               hope
               or
               care
               of
               saluation
               ,
               by
               any
               meanes
               in
               any
               Religion
               at
               all
               .
            
             
               The
               first
               absurdity
               of
               Politicians
               ,
               is
               this
               :
               
                 God
                 from
                 all
                 eternity
                 hath
                 appointed
                 ,
                 and
                 determined
                 of
                 vs
                 ,
                 without
                 any
                 respect
                 of
                 vs
                 ,
                 or
                 our
                 workes
                 ,
                 whether
                 we
                 shal
                 be
                 saued
                 or
                 damned
                 .
              
               
               
                 If
                 we
                 shall
                 be
                 saued
                 ,
                 he
                 will
                 saue
                 vs
                 :
                 if
                 damned
                 ,
                 he
                 will
                 damne
                 vs
                 ;
                 both
                 which
                 as
                 he
                 hath
                 decreed
                 without
                 vs
                 ,
                 so
                 both
                 he
                 will
                 effect
                 without
                 vs.
                 Infallibly
                 ,
                 therfore
                 as
                 God
                 hath
                 decreed
                 without
                 vs
                 ;
                 so
                 shal
                 we
                 be
                 saued
                 ,
                 or
                 damned
                 do
                 what
                 we
                 can
                 .
                 What
                 therefore
                 haue
                 we
                 to
                 do
                 with
                 eternity
                 of
                 saluation
                 or
                 damnation
                 ?
                 VVhat
                 with
                 fayth
                 ,
                 or
                 Christ
                 the
                 meanes
                 thereunto
                 ,
                 but
                 leaue
                 that
                 to
                 God
                 ,
                 and
                 his
                 ordination
                 ;
                 let
                 vs
                 follow
                 our
                 temporall
                 commodities
                 ,
                 and
                 imbrace
                 our
                 sensuall
                 pleasures
                 ,
                 which
                 are
                 in
                 our
                 power
                 ,
                 let
                 vs
                 cast
                 off
                 all
                 consideration
                 of
                 heauen
                 ,
                 or
                 hell
                 ,
                 and
                 leaue
                 that
                 to
                 God
                 as
                 he
                 ordained
                 ,
                 disposed
                 ,
                 and
                 reserued
                 to
                 his
                 owne
                 will
                 and
                 power
                 .
              
               Thus
               may
               they
               reason
               ,
               &
               that
               consequently
               out
               of
               the
               former
               principle
               ;
               and
               thus
               haue
               both
               Libertins
               ,
               &
               Politicians
               reasoned
               ,
               and
               thereupon
               inferred
               that
               with
               Catholikes
               they
               may
               be
               a
               Catholike
               ,
               with
               Lutherans
               a
               Lutheran
               ,
               with
               Caluinists
               a
               Caluinist
               ,
               with
               Iewes
               a
               Iew
               ,
               with
               Turkes
               a
               Turke
               ,
               and
               so
               with
               any
               may
               be
               of
               any
               Religion
               .
               
               Vpon
               this
               ground
               sprung
               Atheisme
               ,
               which
               acknowledges
               neither
               any
               God
               ,
               nor
               any
               religion
               ;
               Paganisme
               which
               worships
               many
               Gods
               ,
               and
               is
               of
               any
               Religion
               ;
               Samaritans
               who
               made
               a
               religion
               mixt
               of
               Iewes
               &
               Gentills
               ;
               Turcisme
               which
               obserues
               a
               Religion
               mixt
               of
               Iewes
               ,
               Gentills
               ,
               and
               Christians
               ;
               Libertines
               in
               
                 S.
                 Augustines
              
               tyme
               who
               made
               no
               important
               difference
               betweene
               the
               Religion
               of
               Catholikes
               and
               Donatists
               :
               and
               many
               both
               Libertins
               and
               Politicians
               in
               this
               tyme
               ,
               
               who
               admit
               saluation
               in
               any
               Religion
               and
               profession
               ,
               and
               thereby
               inferre
               ,
               and
               practise
               a
               contempt
               of
               all
               piety
               ,
               and
               religion
               ,
               a
               liberty
               of
               all
               sinne
               and
               dissolution
               of
               life
               ,
               and
               a
               carelesnesse
               of
               heauen
               ,
               &
               all
               heauenly
               cogitations
               .
               All
               which
               as
               fruit
               of
               one
               tree
               ,
               do
               by
               necessary
               sequell
               follow
               out
               of
               this
               doctrine
               of
               predestination
               which
               the
               priuate
               spirit
               inuented
               ,
               Caluin
               diuulged
               ,
               Machiauell
               confirmed
               ,
               and
               the
               Diuell
               by
               all
               liberty
               of
               sinne
               ,
               and
               rebellion
               hath
               increased
               and
               propagated
               .
            
             
               The
               second
               absurdity
               ,
               which
               is
               of
               men
               made
               desperate
               by
               this
               doctrine
               ,
               
               which
               is
               the
               mother
               of
               desperation
               ,
               is
               this
               reason
               and
               consequence
               by
               which
               they
               infer
               thus
               :
               
                 I
                 am
                 either
                 predestinate
                 ,
                 or
                 reprobate
                 ;
                 if
                 predestinate
                 it
                 auails
                 nothing
                 to
                 liue
                 wel
                 or
                 ill
                 ,
                 because
                 necessarily
                 I
                 shal
                 be
                 saued
                 ;
                 if
                 reprobate
                 it
                 auailes
                 as
                 litle
                 to
                 liue
                 well
                 or
                 ill
                 ,
                 because
                 certainly
                 I
                 must
                 be
                 damned
                 :
                 necessarily
                 therefore
                 liue
                 I
                 well
                 or
                 ill
                 ,
                 I
                 must
                 be
                 saued
                 or
                 damned
                 .
                 VVhat
                 therefore
                 need
                 I
                 care
                 or
                 do
                 ,
                 but
                 enioy
                 my
                 lust
                 ,
                 and
                 liberty
                 ,
                 sith
                 neither
                 good
                 life
                 can
                 hinder
                 hell
                 ,
                 or
                 help
                 to
                 heauen
                 if
                 I
                 be
                 reprobate
                 ;
                 nor
                 bad
                 life
                 hinder
                 heauen
                 or
                 further
                 hell
                 ,
                 if
                 I
                 be
                 elect
                 :
                 if
                 therefore
                 I
                 be
                 reprobate
                 necessarily
                 shall
                 I
                 be
                 damned
                 ,
                 what
                 hope
                 therefore
                 can
                 I
                 haue
                 of
                 saluation
                 ?
              
               
               Thus
               out
               of
               this
               ground
               did
               a
               Religious
               man
               of
               S.
               Augustines
               Monastery
               in
               his
               tyme
               reason
               ,
               &
               by
               the
               force
               therof
               foorsooke
               his
               Cloister
               ,
               returned
               to
               the
               world
               ,
               liued
               wickedly
               ,
               
               and
               dyed
               desperatly
               .
               Out
               of
               the
               same
               motiue
               did
               Lewis
               a
               Lands-graue
               in
               Caesarius
               tyme
               liue
               wickedly
               ,
               and
               reason
               thus
               desperatly
               :
               
                 If
                 I
                 be
                 predestinate
                 ,
                 no
                 sinnes
                 can
                 barre
                 me
                 of
                 Heauen
                 ;
                 if
                 reprobate
                 ,
                 no
                 good
                 workes
                 can
                 help
                 me
                 to
                 heauen
                 ;
                 if
                 I
                 be
                 appointed
                 at
                 a
                 certaine
                 day
                 to
                 dy
                 ,
                 I
                 can
                 neither
                 by
                 good
                 life
                 make
                 longer
                 my
                 life
                 ,
                 nor
                 by
                 bad
                 life
                 preuent
                 my
                 death
                 .
              
               And
               he
               was
               in
               danger
               to
               haue
               dyed
               thus
               ,
               if
               a
               wise
               Phisitian
               had
               not
               in
               his
               sicknesse
               by
               this
               reason
               cured
               his
               soule
               :
               
                 If
                 your
                 day
                 be
                 come
                 ,
                 certainly
                 
                 you
                 must
                 dye
                 ,
                 if
                 not
                 ,
                 you
                 need
                 not
                 my
                 help
                 .
              
               Vpon
               which
               the
               Landsgraue
               yet
               pressing
               him
               for
               help
               of
               phisicke
               ,
               he
               further
               inferred
               :
               
                 If
                 you
                 can
                 preserue
                 your
                 life
                 by
                 phisicke
                 ,
                 though
                 your
                 day
                 be
                 appointed
                 ,
                 why
                 can
                 you
                 not
                 saue
                 your
                 soule
                 by
                 Contrition
                 ,
                 though
                 your
                 end
                 be
                 predestinate
                 ?
              
               By
               which
               reason
               the
               Landsgraue
               saw
               his
               errour
               ,
               and
               was
               brought
               to
               Contrition
               ,
               and
               confession
               ,
               and
               that
               perhaps
               with
               better
               successe
               then
               if
               he
               had
               answered
               as
               a
               Diuine
               might
               ,
               and
               should
               ,
               thus
               :
               
                 That
                 if
                 you
                 be
                 predestinate
                 to
                 saluation
                 by
                 meanes
                 appointed
                 by
                 God
                 ,
                 then
                 certainly
                 you
                 shall
                 be
                 saued
                 if
                 you
                 vse
                 and
                 apply
                 those
                 meanes
                 ,
                 as
                 by
                 Gods
                 grace
                 you
                 may
                 ;
                 and
                 if
                 you
                 be
                 reprobate
                 ,
                 and
                 appointed
                 to
                 be
                 damned
                 it
                 is
                 for
                 your
                 sins
                 freely
                 committed
                 ,
                 &
                 then
                 certainly
                 you
                 shal
                 be
                 damned
                 if
                 you
                 commit
                 these
                 sinnes
                 which
                 you
                 may
                 auoid
                 if
                 you
                 will.
              
               By
               which
               solution
               as
               a
               iust
               man
               cannot
               presume
               ;
               so
               a
               sinner
               needes
               not
               despaire
               ,
               but
               both
               ,
               with
               fe●re
               and
               trembling
               ought
               to
               worke
               their
               saluation
               ,
               howsoeuer
               by
               God
               they
               be
               predestinate
               .
            
             
               Thirdly
               ,
               It
               followes
               ,
               because
               a
               man
               is
               thus
               by
               the
               decree
               ,
               and
               hand
               of
               God
               necessitated
               to
               do
               what
               God
               hath
               by
               his
               immutable
               ,
               and
               ineuitable
               will
               determined
               and
               appointed
               ;
               that
               he
               h●th
               no
               freedome
               of
               will
               ;
               freedome
               ,
               I
               say
               ,
               not
               of
               grace
               as
               iust
               ,
               by
               which
               he
               is
               freed
               from
               the
               seruitude
               of
               all
               sin
               ,
               nor
               of
               glory
               ,
               as
               blessed
               ,
               by
               which
               he
               is
               freed
               from
               the
               miseries
               of
               this
               life
               ,
               both
               which
               are
               in
               the
               next
               ,
               not
               in
               this
               life
               :
               but
               no
               freedome
               of
               nature
               ,
               by
               which
               his
               wil
               hauing
               al
               things
               prerequired
               to
               do
               ,
               may
               yet
               freely
               do
               ,
               or
               not
               do
               .
               No
               freedome
               either
               in
               things
               naturall
               ,
               as
               to
               speake
               ,
               or
               to
               be
               silent
               ,
               to
               walke
               or
               stand
               :
               or
               in
               things
               morall
               ,
               as
               to
               giue
               or
               not
               giue
               almes
               ;
               or
               in
               things
               supernaturall
               as
               by
               grace
               to
               loue
               God
               ,
               or
               not
               loue
               him
               ,
               to
               sinne
               or
               not
               sinne
               against
               God.
               No
               freedome
               either
               of
               contradictiō
               ,
               or
               
                 quoad
                 exercitium
              
               ,
               by
               which
               he
               may
               do
               or
               not
               do
               any
               action
               ,
               as
               to
               moue
               ,
               or
               not
               moue
               :
               or
               of
               contrariety
               ,
               and
               
                 quoad
                 specificationem
              
               ,
               by
               which
               he
               may
               prosecute
               any
               obiect
               good
               ,
               as
               to
               loue
               his
               neighbour
               ;
               or
               bad
               ,
               as
               to
               hate
               him
               .
               It
               followes
               ,
               I
               say
               ,
               that
               a
               man
               hath
               no
               freedome
               or
               liberty
               either
               of
               contradiction
               ,
               or
               of
               contrariety
               ,
               either
               in
               things
               naturall
               morall
               ,
               or
               supernaturall
               .
               And
               as
               man
               hath
               no
               freewill
               at
               all
               in
               any
               action
               (
               which
               both
               followes
               from
               their
               positions
               and
               they
               grant
               ;
               )
               so
               it
               followes
               ,
               that
               in
               vaine
               
               is
               all
               labour
               in
               man
               ,
               either
               to
               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
               frō
               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
               cōmon
               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
               irresp●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
               
                 Doctour
                 Montague
                 ,
                 in
                 his
                 appeale
                 to
                 Caesar
                 ,
              
               and
               condemned
               by
               Lutherans
               ,
               as
               well
               as
               Catholicks
               .
               Out
               of
               which
               doctrine
               it
               followes
               ,
               1.
               
               That
               those
               actions
               which
               we
               esteeme
               sinnes
               ,
               as
               idolatry
               ,
               periury
               ,
               adultery
               ,
               murder
               ,
               theft
               ▪
               pride
               ,
               malice
               ,
               and
               the
               rest
               ,
               are
               no
               offences
               against
               God
               ,
               because
               he
               wils
               ,
               commands
               ,
               and
               works
               them
               himselfe
               .
               2.
               
               That
               they
               are
               no
               sinnes
               ,
               because
               sinne
               is
               against
               the
               will
               and
               law
               of
               God
               ,
               but
               these
               are
               according
               to
               the
               will
               ,
               decree
               ,
               and
               commandement
               of
               God
               ,
               which
               is
               the
               rule
               according
               to
               which
               all
               actions
               are
               to
               be
               squared
               .
               3.
               
               That
               sinne
               is
               nothing
               but
               ,
               as
               the
               Libertins
               confuted
               by
               Caluin
               do
               hould
               ,
               an
               opinion
               of
               men
               ,
               because
               it
               is
               not
               contrary
               ,
               but
               conformable
               to
               the
               will
               ,
               decree
               ,
               and
               commandement
               of
               God.
               4.
               
               That
               God
               in
               words
               forbidding
               sinne
               ,
               and
               these
               actions
               as
               sinne
               ,
               doth
               either
               dissemble
               ,
               as
               inwardly
               willing
               and
               working
               that
               which
               exteriourly
               he
               prohibits
               ,
               or
               els
               is
               contrary
               to
               himsele
               ,
               as
               willing
               ,
               and
               not
               willing
               the
               same
               sinnes
               .
               5.
               
               That
               if
               there
               be
               any
               sins
               at
               all
               ,
               then
               God
               who
               is
               the
               principall
               authour
               ,
               &
               agent
               ,
               and
               not
               man
               who
               is
               the
               instrumēt
               only
               ,
               is
               the
               sinner
               &
               offender
               .
               6.
               
               That
               men
               are
               excusable
               in
               committing
               any
               or
               all
               the
               foresayd
               actions
               ,
               because
               they
               do
               that
               which
               God
               wils
               &
               works
               ,
               and
               which
               themselues
               cannot
               but
               worke
               .
               7.
               
               That
               no
               credit
               can
               be
               giuen
               to
               the
               word
               of
               God
               in
               Scripture
               ,
               because
               God
               may
               as
               well
               lye
               in
               it
               ,
               as
               he
               doth
               in
               other
               bookes
               of
               Pagans
               or
               Heretikes
               ,
               of
               both
               which
               he
               is
               equally
               the
               principal
               authour
               and
               dictatour
               .
               All
               which
               absurdities
               as
               they
               are
               most
               horrible
               and
               blasphemous
               ,
               so
               do
               they
               all
               necessarily
               follow
               vpon
               the
               former
               Protestant
               positions
               ,
               and
               must
               needs
               be
               true
               ,
               if
               the
               former
               Protestant
               doctrine
               ,
               and
               positions
               be
               true
               .
            
          
           
             
               
                 SVBDIV.
                 3.
              
               
               Protestant
               doctrine
               of
               Predestination
               ,
               makes
               God
               a
               sinner
               .
            
             
               SECONDLY
               ,
               
               that
               God
               is
               by
               this
               doctrine
               not
               only
               the
               authour
               of
               sinne
               ,
               but
               a
               very
               sinner
               ,
               and
               worker
               ,
               not
               
               only
               of
               the
               materiall
               entity
               ,
               or
               action
               by
               which
               sinne
               is
               cōmitted
               ,
               but
               also
               of
               the
               formall
               malice
               ,
               or
               defect
               of
               goodnesse
               in
               which
               sinne
               consisteth
               ,
               and
               so
               is
               formally
               a
               sinner
               ,
               and
               committer
               of
               sinne
               according
               to
               this
               doctrine
               ,
               is
               proued
               .
               1.
               
               Because
               the
               teachers
               of
               this
               doctrine
               ,
               as
               before
               ,
               call
               God
               the
               principall
               authour
               ,
               actour
               ,
               and
               the
               worker
               of
               sinne
               :
               but
               as
               sinne
               is
               (
               in
               like
               manner
               as
               a
               picture
               )
               a
               denominate
               concreet
               ,
               including
               the
               malice
               as
               the
               forme
               ,
               and
               the
               action
               as
               the
               matter
               of
               sinne
               ,
               as
               the
               picture
               doth
               the
               forme
               of
               a
               man
               ,
               and
               the
               matter
               of
               colours
               of
               which
               it
               is
               made
               ;
               so
               he
               that
               affirms
               God
               to
               be
               the
               author
               or
               worker
               of
               sinne
               ,
               doth
               as
               properly
               affirme
               him
               to
               be
               the
               authour
               of
               the
               malice
               in
               sinne
               ,
               as
               the
               painter
               is
               sayd
               to
               be
               the
               authour
               &
               worker
               of
               the
               forme
               of
               the
               picture
               :
               and
               so
               God
               is
               as
               properly
               a
               sinner
               ,
               by
               being
               the
               authour
               and
               worker
               of
               sinne
               ,
               as
               the
               workmā
               is
               a
               painter
               by
               being
               the
               authour
               ,
               and
               worker
               of
               the
               picture
               .
               And
               though
               in
               the
               Catholike
               doctrine
               God
               is
               no
               more
               a
               sinner
               in
               that
               he
               is
               in
               somesort
               the
               efficient
               cause
               of
               the
               reall
               entity
               of
               the
               sinnefull
               action
               (
               to
               which
               as
               the
               authour
               of
               Nature
               ,
               he
               concurs
               with
               man
               as
               an
               vniuersall
               and
               indifferent
               agent
               to
               any
               action
               )
               then
               the
               soule
               is
               the
               authour
               of
               the
               lamenesse
               in
               the
               legge
               ,
               or
               the
               writer
               the
               cause
               of
               the
               ill
               writing
               of
               the
               penne
               (
               the
               defect
               o●
               formality
               of
               sinne
               proceeding
               from
               the
               particular
               agent
               ,
               man
               ,
               who
               is
               the
               deficient
               cause
               ,
               as
               the
               formall
               lamenesse
               ,
               or
               ill
               writing
               proceeds
               from
               the
               legge
               ,
               &
               penne
               ,
               in
               whome
               is
               the
               defect
               of
               lamenesse
               ,
               or
               writing
               :
               )
               Yet
               in
               the
               Protestant
               doctrine
               (
               which
               makes
               God
               the
               authour
               of
               sinne
               formally
               as
               sinne
               ,
               thereby
               to
               shew
               his
               iustice
               in
               punishing
               sinne
               as
               sinne
               ,
               and
               sinnefull
               men
               for
               sinne
               )
               it
               cannot
               be
               auoided
               but
               that
               God
               is
               a
               sinner
               ,
               as
               the
               authour
               of
               sinne
               ,
               and
               that
               formally
               as
               sinne
               :
               and
               if
               it
               would
               excuse
               God
               from
               being
               a
               sinner
               in
               that
               he
               wills
               ,
               and
               workes
               sinne
               for
               a
               good
               end
               to
               shew
               his
               iustice
               ,
               then
               it
               would
               also
               excuse
               man
               from
               sinne
               in
               that
               he
               sinned
               for
               a
               good
               end
               ,
               as
               if
               he
               stole
               to
               giue
               almes
               ,
               or
               kild
               a
               man
               to
               send
               him
               to
               heauen
               ,
               by
               which
               reason
               euill
               might
               be
               committed
               that
               good
               might
               come
               thereupon
               ,
               which
               is
               contrary
               to
               
                 S.
                 Paul.
              
               
               
            
             
               Secondly
               ,
               because
               the
               same
               teachers
               make
               God
               the
               principall
               
               willer
               ,
               commander
               ,
               and
               worker
               of
               sinne
               ,
               who
               ,
               that
               he
               may
               iustly
               punish
               men
               for
               sinne
               ,
               (
               whome
               he
               hath
               vpon
               his
               owne
               meere
               will
               ,
               without
               any
               preuision
               of
               their
               sinne
               ,
               ordained
               ,
               and
               created
               to
               be
               punished
               ,
               and
               damned
               )
               doth
               therefore
               ordaine
               ,
               will
               ,
               command
               ,
               &
               worke
               sinne
               ,
               &
               doth
               force
               ,
               &
               necessitate
               them
               to
               sinne
               ,
               that
               for
               the
               same
               sinne
               he
               may
               execute
               his
               decree
               of
               damnation
               vpon
               them
               :
               but
               whosoeuer
               is
               the
               principal
               willer
               ,
               commander
               ,
               and
               worker
               of
               sinne
               must
               needes
               be
               a
               sinner
               ,
               and
               more
               properly
               a
               sinner
               thē
               the
               instrument
               which
               is
               vsed
               ,
               or
               the
               subiect
               in
               which
               the
               sinne
               is
               committed
               ,
               that
               is
               ,
               man.
               Therefore
               God
               must
               be
               a
               sinner
               ,
               properly
               a
               sinner
               ,
               and
               more
               properly
               a
               sinner
               then
               man
               ,
               yea
               and
               the
               greatest
               sinner
               of
               all
               sinners
               ,
               as
               the
               chiefe
               willer
               ,
               commander
               ,
               and
               worker
               of
               all
               sinnes
               :
               which
               is
               a
               horrible
               blasphemy
               .
            
          
           
             
               
                 SVBDIV.
                 4.
              
               
               Protestant
               doctrine
               of
               Predestination
               ,
               makes
               God
               the
               only
               sinner
               ,
            
             
               THIRDLY
               ,
               that
               God
               is
               by
               this
               doctrine
               not
               only
               a
               sinner
               ,
               but
               also
               the
               only
               sinner
               ,
               and
               that
               the
               Diuell
               ,
               
               &
               Man
               are
               innocent
               ,
               and
               no
               sinners
               at
               all
               ,
               is
               proued
               .
               Because
               if
               the
               Diuell
               in
               tempting
               to
               sin
               be
               ruled
               by
               the
               will
               of
               God
               ,
               to
               whose
               command
               he
               obeyes
               ;
               If
               
                 in
                 alluring
                 to
                 sinne
              
               ,
               he
               be
               cōpelled
               to
               obey
               ,
               and
               
                 do
                 what
                 God
                 doth
                 compell
                 him
                 to
                 do
              
               ;
               
               And
               if
               the
               wicked
               who
               sinne
               
                 are
                 not
                 excusable
                 in
                 that
                 they
                 cannot
                 auoid
                 the
                 necessity
                 of
                 sinning
                 ,
                 which
                 by
                 the
                 ordination
                 of
                 God
                 is
                 imposed
                 vpon
                 them
                 ,
              
               as
               Caluin
               affirmes
               ;
               
                 If
                 Iudas
                 did
                 necessarily
                 betray
                 Christ
                 ,
              
               
               
                 and
                 Herod
                 &
                 Pilate
                 did
                 necessarily
                 condemne
                 him
                 ,
              
               as
               Beza
               affirms
               ;
               If
               the
               thiefe
               be
               compelled
               to
               steale
               by
               the
               compulsion
               of
               God
               that
               for
               the
               theft
               he
               may
               be
               hanged
               ,
               as
               Zuinglius
               affirmes
               :
               
               then
               surely
               is
               not
               the
               thiefe
               who
               is
               compelled
               ,
               but
               God
               who
               cōpels
               both
               the
               Diuell
               to
               set
               on
               the
               thiefe
               ,
               and
               the
               thiefe
               who
               steales
               ,
               the
               sinner
               who
               sinnes
               .
               For
               if
               the
               goodnesse
               and
               badnesse
               of
               the
               worke
               in
               euery
               action
               is
               to
               be
               attributed
               to
               the
               principall
               authour
               ,
               willer
               ,
               and
               worker
               of
               it
               ,
               not
               to
               the
               instrument
               (
               especially
               such
               as
               want
               freewill
               )
               vsed
               in
               working
               
               it
               ,
               as
               the
               well
               building
               of
               the
               house
               is
               to
               the
               architect
               ,
               not
               to
               the
               axe
               and
               tooles
               ;
               then
               is
               the
               malice
               of
               sinne
               to
               be
               imputed
               to
               God
               the
               principal
               and
               chiefe
               authour
               ,
               not
               to
               man
               ,
               only
               the
               enforced
               instrument
               of
               it
               ,
               and
               so
               only
               God
               is
               the
               sinner
               ,
               and
               man
               innocent
               ,
               and
               no
               sinner
               at
               all
               .
               Which
               is
               also
               confirmed
               out
               of
               that
               saying
               of
               S.
               Augustine
               ,
               that
               
                 sinne
                 is
                 so
                 voluntary
                 ,
                 that
                 except
                 it
                 be
                 voluntary
                 it
                 is
                 not
                 sinne
              
               :
               
               but
               it
               is
               voluntary
               only
               in
               God
               ,
               according
               to
               these
               teachers
               ,
               not
               in
               man
               ,
               in
               whom
               it
               is
               necessary
               ,
               therefore
               it
               is
               a
               sinne
               only
               in
               God
               ,
               not
               in
               man.
               
            
          
           
             
               
                 SVBDIV.
                 5.
              
               
               Protestant
               doctrine
               of
               Predestination
               ,
               makes
               God
               alyer
               and
               dissembler
               .
            
             
               
               FOVRTLY
               ,
               That
               God
               is
               ,
               by
               this
               doctrine
               of
               these
               Doctours
               ,
               a
               great
               lyer
               ,
               and
               a
               deepe
               dissembler
               ,
               and
               deluder
               ,
               that
               is
               ,
               that
               either
               God
               ,
               or
               these
               Doctours
               must
               be
               lyers
               ,
               or
               dissemblers
               ;
               is
               proued
               :
               Because
               the
               words
               of
               God
               in
               holy
               scripture
               ,
               &
               of
               these
               Protestant
               doctours
               in
               this
               point
               are
               contradictory
               ;
               therfore
               if
               Gods
               word
               be
               true
               ,
               theirs
               must
               be
               false
               ,
               or
               if
               theirs
               be
               true
               ,
               then
               must
               Gods
               be
               false
               ,
               and
               so
               God
               must
               be
               either
               a
               lier
               in
               speaking
               vntruly
               in
               scripture
               ,
               or
               a
               dissembler
               in
               speaking
               one
               thing
               &
               intending
               another
               ,
               or
               they
               strang
               lyers
               in
               belying
               him
               .
               That
               Gods
               word
               &
               theirs
               are
               contradictory
               is
               apparent
               by
               these
               instances
               .
               First
               ,
               God
               saies
               ,
               that
               (a)
               
                 he
                 wils
                 not
                 inquity
              
               ,
               that
               (b)
               
                 he
                 hateth
                 iniquity
              
               ,
               that
               (c)
               
                 he
                 hateth
                 sinnes
              
               ,
               that
               (d)
               
                 both
                 the
                 wicked
                 and
                 his
                 wickednesse
                 is
                 hatefull
                 to
                 him
                 ,
              
               that
               (e)
               
                 Salomon
                 did
                 that
                 which
                 was
                 not
                 liked
                 before
                 our
                 Lord
                 ,
              
               that
               (f)
               
                 Dauid
                 did
                 displease
                 him
              
               ,
               the
               one
               for
               his
               idolatry
               ,
               the
               other
               for
               numbring
               the
               people
               :
               but
               these
               Protestant
               Doctours
               say
               the
               contrary
               :
               Caluin
               sayes
               ,
               that
               (g)
               
                 God
                 wils
                 and
                 is
                 authour
                 of
                 sinne
              
               ;
               (h)
               
                 willed
                 the
                 sinne
                 of
                 Adam
                 ,
                 and
                 fall
                 of
                 man
              
               ;
               that
               (i)
               
                 Pharao's
                 cruelty
                 pleased
                 God
              
               Beza
               sayes
               ,
               that
               (k)
               
                 God
                 wils
                 and
                 decrees
                 euill
                 and
                 the
                 damnation
                 of
                 man
              
               ;
               that
               (l)
               
                 God
                 wils
                 and
                 is
                 pleased
                 with
                 that
                 ,
                 which
                 he
                 doth
                 reuenge
                 ,
                 and
                 punish
                 .
              
               Peter
               Martyr
               sayes
               ,
               that
               (m)
               
                 God
                 wils
                 sinne
                 ,
                 as
                 a
                 meane
                 to
                 his
                 end
                 ,
                 
                 hates
                 not
                 sinne
                 which
                 he
                 workes
                 .
              
               Perkins
               sayes
               ,
               that
               (n)
               
                 God
                 willed
                 the
                 sinne
                 and
                 fall
                 of
                 Adam
                 ,
                 wils
                 that
                 sinne
                 be
                 committed
                 .
              
               Bucanā
               sayes
               ,
               that
               (o)
               
                 God
                 wills
                 sinne
                 by
                 his
                 secret
                 ,
                 and
                 well-pleasing
                 will
              
               ▪
               All
               which
               if
               they
               be
               true
               ,
               then
               the
               former
               sayings
               of
               God
               are
               false
               ,
               and
               so
               God
               lyes
               ,
               or
               dissembles
               ,
               of
               if
               Gods
               be
               true
               ,
               theirs
               are
               false
               .
            
             
               Secondly
               ,
               God
               sayth
               ,
               (p)
               
                 that
                 he
                 hath
                 not
                 done
                 iniquity
              
               ;
               that
               (q)
               
                 he
                 will
                 not
                 do
                 iniquity
              
               ;
               that
               (r)
               
                 they
                 erre
                 that
                 worke
                 euill
              
               ;
               that
               (s)
               
                 he
                 who
                 commits
                 sinne
                 is
                 of
                 the
                 Diuell
              
               ;
               that
               (t)
               
                 he
                 commaunds
                 none
                 to
                 do
                 wickedly
              
               ;
               that
               (u)
               
                 he
                 did
                 not
                 command
                 the
                 building
                 of
                 the
                 high
                 place
                 of
                 Balaam
              
               ;
               that
               (x)
               
                 he
                 doth
                 not
                 tempt
                 any
                 man
                 to
                 euill
              
               ;
               (y)
               
                 Suffers
                 none
                 to
                 be
                 tempted
                 aboue
                 that
                 which
                 he
                 is
                 able
                 .
              
               But
               contrary
               to
               all
               this
               Caluin
               sayes
               ;
               that
               (z)
               
                 God
                 not
                 only
                 permits
                 ,
                 but
                 commaunds
                 euill
                 ,
                 commands
                 and
                 compells
                 the
                 Diuell
                 to
                 be
                 a
                 lying
                 spirit
                 in
                 the
                 mouth
                 of
                 Prophets
              
               ;
               (a)
               
                 workes
                 the
                 execration
                 of
                 the
                 faithlesse
              
               ;
               (b)
               
                 Is
                 the
                 cause
                 of
                 obduration
              
               ;
               (c)
               
                 of
                 Pharao's
                 obduration
                 and
                 cruelty
              
               ;
               that
               (d)
               
                 wickednesse
                 committed
                 by
                 man
                 proceeds
                 from
                 God
              
               ▪
               Luther
               sayes
               ,
               that
               (e)
               
                 God
                 workes
                 in
                 vs
                 good
                 and
                 euill
                 ,
                 and
                 works
                 euill
                 by
                 vs.
              
               Melancthon
               sayes
               ,
               that
               (f)
               
                 the
                 treason
                 of
                 Iudas
                 was
                 as
                 proper
                 a
                 worke
                 of
                 God
                 ,
                 as
                 the
                 conuersion
                 of
                 S.
                 Paul
              
               Beza
               sayth
               ,
               that
               (g)
               
                 God
                 doth
                 worke
                 in
                 vs
                 obduration
                 ,
                 and
                 is
                 the
                 cause
                 of
                 it
                 .
              
               Sāctius
               sayes
               ,
               that
               (h)
               
                 God
                 is
                 the
                 chiefe
                 authour
                 of
                 obduration
                 ,
                 doth
                 worke
                 good
                 and
                 euill
                 in
                 vs
              
               ;
               (i)
               
                 doth
                 reward
                 his
                 owne
                 good
                 ,
                 &
                 punish
                 his
                 owne
                 ill
                 workes
                 in
                 vs
              
               ;
               that
               (k)
               
                 sinne
                 as
                 sinne
                 ,
                 and
              
               malum
               culpae
               ,
               
                 is
                 preordained
                 of
                 God
              
               ;
               that
               (l)
               
                 God
                 ordained
                 men
                 to
                 damnation
                 ,
                 and
                 their
                 sinnes
                 to
                 damne
                 them
                 ,
                 forsooke
                 them
                 and
                 denyed
                 them
                 grace
                 that
                 they
                 might
                 sinne
              
               ;
               (m)
               
                 compelleth
                 to
                 wickednesse
                 mediatly
                 by
                 himself
                 ,
                 and
                 by
                 his
                 speciall
                 action
                 .
              
               Peter
               Martyr
               sayes
               ,
               that
               (n)
               
                 God
                 doth
                 solicite
                 to
                 deceaue
              
               ;
               (o)
               
                 doth
                 compell
                 to
                 great
                 sinnes
                 ,
                 to
                 lye
                 ,
                 to
                 seduce
                 .
              
               All
               which
               if
               they
               be
               true
               ,
               then
               the
               former
               sayings
               of
               God
               in
               Scripture
               are
               false
               ,
               and
               so
               God
               is
               a
               lyer
               ,
               a
               deluder
               ,
               or
               a
               dissembler
               ,
               or
               they
               foule
               lyers
               .
            
             
             
               Thirdly
               ,
               God
               sayth
               in
               Scripture
               ,
               that
               (p)
               
                 he
                 wils
                 not
                 the
                 death
                 of
                 the
                 wicked
              
               ;
               that
               (q)
               
                 he
                 will
                 not
                 haue
                 any
                 to
                 perish
              
               ;
               that
               (r)
               
                 it
                 is
                 not
                 his
                 will
                 ,
                 that
                 one
                 of
                 these
                 litle
                 ones
                 perish
              
               ;
               (s)
               
                 but
                 will
                 haue
                 all
                 to
                 be
                 saued
                 ,
                 and
                 come
                 to
                 the
                 knowledge
                 of
                 the
                 truth
                 .
              
               He
               commaunds
               that
               (t)
               
                 none
                 shall
                 worship
                 strang
                 Gods
                 ,
                 that
                 none
                 commit
                 murder
                 ,
                 adultery
                 ,
                 and
                 theft
              
               ;
               (u)
               
                 he
                 persuades
                 the
                 wicked
                 to
                 repent
                 ,
                 to
                 be
                 conuerted
                 ,
                 and
                 repent
                 from
                 their
                 iniquity
                 ,
                 and
                 to
                 sinne
                 no
                 more
              
               ;
               (x)
               
                 he
                 inuiteth
                 ,
                 calleth
                 ,
                 and
                 stretcheth
                 out
                 his
                 hands
              
               ;
               and
               
                 (
                 y
                 )
                 would
                 gather
                 sinners
                 vnder
                 his
                 winges
                 ,
                 as
                 a
                 Henne
                 doth
                 her
                 chickins
              
               ;
               (z)
               
                 he
                 would
                 haue
                 all
                 to
                 come
                 to
                 him
                 .
              
               But
               Caluin
               sayes
               that
               (a)
               
                 God
                 did
                 ordaine
                 ,
                 and
                 predestinate
                 many
                 ,
                 yea
                 the
                 most
                 to
                 damnation
                 ,
                 and
                 created
                 them
                 for
                 that
                 end
                 ,
                 for
                 no
                 desert
                 or
                 sinne
                 in
                 them
                 ,
                 but
                 only
                 for
                 that
                 his
                 will
                 was
                 so
                 to
                 haue
                 it
              
               ;
               (b)
               
                 did
                 create
                 them
                 as
                 organs
                 of
                 his
                 anger
                 to
                 destruction
                 of
                 death
                 ,
                 and
                 that
                 they
                 might
                 come
                 to
                 that
                 end
                 ,
                 did
                 either
                 depriue
                 them
                 of
                 power
                 to
                 heare
                 the
                 word
                 of
                 God
                 ,
                 or
                 did
                 blind
                 and
                 dull
                 them
                 in
                 hearing
                 it
                 ,
                 doth
                 direct
                 his
                 voice
                 to
                 them
                 not
                 to
                 that
                 end
                 that
                 they
                 may
                 heare
                 ▪
                 but
                 to
                 that
                 end
                 that
                 they
                 may
                 be
                 made
                 more
                 stupid
              
               ;
               that
               (c)
               
                 he
                 calls
                 them
                 only
                 by
                 word
                 ,
                 and
                 after
                 a
                 humane
                 manner
                 ,
                 not
                 because
                 he
                 would
                 haue
                 them
                 come
                 .
              
               Beza
               sayes
               ,
               (d)
               (d)
               
                 he
                 will
                 not
                 haue
                 the
                 reprobate
                 conuerted
                 and
                 saued
                 ,
                 who
                 are
                 not
                 able
                 to
                 haue
                 any
                 will
                 to
                 be
                 conuerted
                 .
              
               Piscator
               sayes
               ,
               (e)
               
                 he
                 maks
                 shew
                 in
                 words
                 to
                 will
                 that
                 which
                 he
                 wils
                 not
                 ,
                 and
                 not
                 to
                 will
                 that
                 which
                 he
                 wil
                 ,
                 &
                 so
                 doth
                 he
                 vse
                 holy
                 dissembling
                 .
              
               Beza
               sayes
               ,
               (f)
               
                 he
                 commandes
                 that
                 which
                 he
                 will
                 not
                 haue
                 done
                 ,
                 and
                 promiseth
                 that
                 which
                 he
                 will
                 not
                 performe
              
               ;
               that
               (g)
               
                 he
                 doth
                 not
                 loue
                 all
              
               ;
               (h)
               
                 neuer
                 did
                 ,
                 nor
                 euer
                 will
                 haue
                 mercy
                 on
                 all
              
               ;
               that
               (i)
               
                 he
                 would
                 not
                 haue
                 the
                 death
                 of
                 Christ
                 to
                 profit
                 the
                 reprobate
              
               ;
               (k)
               
                 will
                 not
                 haue
                 the
                 reprobate
                 conuerted
                 and
                 saued
                 ,
                 and
                 that
                 they
                 cannot
                 haue
                 any
                 will
                 to
                 be
                 conuerted
                 .
              
               Zanctius
               sayes
               ,
               (l)
               
                 He
                 calls
                 all
                 according
                 to
                 his
                 outward
                 will
                 ,
                 and
                 preaching
                 of
                 the
                 Ghospell
                 ,
                 but
                 according
                 to
                 his
                 secret
                 will
                 ,
                 neither
                 would
                 ,
                 nor
                 will
                 haue
                 all
                 to
                 come
                 ,
                 and
                 be
                 saued
                 .
              
               Perkins
               sayes
               ,
               (m)
               
                 he
                 will
                 not
                 ,
                 nor
                 hath
                 so
                 much
                 as
                 any
                 will
                 or
                 velleity
                 ,
                 no
                 not
                 conditionally
                 ,
                 that
                 all
                 be
                 saued
                 .
              
               And
               therefore
               it
               is
               not
               true
               to
               say
               ,
               that
               
                 God
                 will
                 haue
                 all
                 saued
              
               .
               And
               that
               when
               S.
               Paul
               sayth
               so
               ,
               
                 he
                 speaketh
                 according
                 to
                 the
                 charitable
                 opinion
                 of
                 men
                 ,
                 not
                 according
                 to
                 Gods
                 will.
              
               All
               which
               wordes
               of
               these
               Protestant
               Doctours
               ,
               as
               they
               contradict
               
               the
               wordes
               of
               God
               (
               for
               that
               God
               doth
               not
               will
               ,
               command
               ,
               and
               worke
               euill
               ;
               and
               that
               he
               doth
               will
               ,
               worke
               ,
               and
               compell
               to
               euill
               ;
               that
               God
               hates
               ,
               &
               is
               displeased
               with
               sinne
               ,
               iniquity
               ,
               and
               sinfull
               persons
               ;
               and
               that
               he
               wils
               ,
               decrees
               ,
               and
               ordaines
               the
               same
               ;
               that
               God
               inuites
               ,
               calles
               ,
               desires
               ,
               &
               wils
               the
               saluation
               of
               all
               ;
               and
               that
               he
               detaines
               ,
               and
               withouldes
               men
               from
               coming
               to
               be
               saued
               ,
               are
               quite
               opposite
               and
               contradictory
               one
               to
               another
               ;
               )
               so
               therefore
               must
               either
               this
               Protestāt
               doctrine
               be
               false
               if
               Gods
               be
               true
               ,
               or
               if
               theirs
               be
               true
               ,
               Gods
               must
               be
               false
               ,
               and
               God
               either
               a
               lyer
               ,
               or
               a
               dissembler
               .
            
             
               He
               that
               desires
               to
               see
               more
               of
               these
               expresse
               contradictions
               betweene
               the
               expresse
               word
               of
               God
               in
               holy
               Scripture
               ,
               and
               the
               Protestant
               Doctours
               in
               their
               writinges
               ,
               let
               him
               peruse
               the
               foresaid
               Collation
               ,
               
               where
               he
               shall
               find
               at
               large
               Gods
               expresse
               wordes
               ,
               that
               God
               
                 wills
                 not
                 iniquity
              
               ,
               their
               expresse
               wordes
               ,
               that
               
                 God
                 wills
                 iniquity
              
               ;
               Gods
               words
               ,
               that
               
                 God
                 doth
                 not
                 worke
                 iniquity
              
               ,
               their
               wordes
               ,
               that
               
                 God
                 doth
                 worke
                 iniquity
              
               ;
               Gods
               words
               ,
               that
               
                 he
                 doth
                 not
                 cōmand
                 man
                 to
                 sinne
              
               ;
               their
               words
               ,
               that
               
                 God
                 doth
                 command
                 a
                 man
                 to
                 sinne
              
               ;
               Gods
               words
               ,
               that
               
                 God
                 doth
                 not
                 tempt
                 to
                 euill
              
               ;
               their
               wordes
               ▪
               that
               
                 he
                 doth
                 tempt
                 to
                 euill
              
               ;
               Gods
               wordes
               ,
               that
               
                 God
                 doth
                 hate
                 all
                 who
                 worke
                 iniquity
                 ,
              
               and
               their
               wordes
               ,
               that
               
                 he
                 d●t●
                 no●
                 ha●e
                 them
              
               ;
               Gods
               wordes
               ,
               that
               
                 he
                 doth
                 not
                 ●ustify
                 a
                 wicked
                 man
                 remaining
                 wicked
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 doth
                 iustify
                 such
                 a
                 one
              
               ;
               Gods
               word
               ,
               that
               
                 he
                 is
                 angry
                 with
                 the
                 faythfull
                 when
                 they
                 sinne
              
               ;
               their
               word
               ,
               that
               
                 he
                 is
                 not
                 angry
                 with
                 them
              
               ;
               Gods
               word
               ,
               th●t
               
                 God
                 is
                 delighted
                 with
                 good
                 workes
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 is
                 not
                 delighted
                 with
                 good
                 workes
              
               ;
               Gods
               words
               ,
               that
               
                 God
                 is
                 worshipped
                 with
                 good
                 works
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 is
                 not
                 worshipped
                 with
                 them
              
               ;
               Gods
               wordes
               ,
               that
               
                 God
                 is
                 pacifyed
                 ,
                 &
                 pleased
                 with
                 good
                 workes
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 is
                 not
                 pacifyed
                 ,
                 nor
                 pleased
                 with
                 them
              
               ;
               Gods
               words
               ,
               that
               
                 God
                 will
                 haue
                 his
                 Commandments
                 kept
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 will
                 not
                 haue
                 them
                 kept
              
               ;
               Gods
               words
               ,
               that
               
                 God
                 will
                 haue
                 mercy
                 vpon
                 all
                 men
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 will
                 not
                 haue
                 mercy
                 on
                 all
                 men
              
               ;
               Gods
               wordes
               ,
               that
               
                 God
                 doth
                 loue
                 all
                 men
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 doth
                 not
                 loue
                 all
                 men
              
               ;
               Gods
               words
               ,
               that
               
                 he
                 will
                 haue
                 all
                 men
                 to
                 be
                 saued
              
               ;
               their
               wordes
               ▪
               that
               
                 he
                 will
                 not
                 haue
                 all
                 men
                 to
                 be
                 saued
              
               ;
               Gods
               wordes
               ,
               that
               
                 God
                 wills
                 not
                 the
                 death
                 of
                 a
                 sinner
              
               ;
               their
               words
               ,
               that
               
                 God
                 wils
                 the
                 death
                 
                 of
                 a
                 sinner
              
               ;
               Gods
               wordes
               ,
               that
               
                 God
                 made
                 not
                 death
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 made
                 death
              
               ;
               Gods
               wordes
               ,
               that
               
                 God
                 hath
                 no
                 need
                 of
                 sinners
              
               ;
               their
               wordes
               ,
               that
               
                 God
                 hath
                 need
                 of
                 sinners
              
               ;
               Gods
               wordes
               ,
               that
               
                 God
                 damnes
                 men
                 for
                 their
                 sinnes
              
               ;
               their
               wordes
               ,
               that
               
                 he
                 doth
                 not
                 damne
                 them
                 for
                 their
                 sinnes
              
               ;
               Gods
               wordes
               ,
               that
               
                 God
                 can
                 do
                 all
                 thinges
              
               ;
               their
               wordes
               ,
               that
               
                 God
                 cannot
                 do
                 all
                 thinges
              
               .
               All
               which
               contradictions
               being
               in
               the
               forecited
               booke
               ,
               &
               place
               expressed
               in
               the
               wordes
               of
               God
               in
               Scripture
               ,
               &
               in
               the
               wordes
               of
               the
               authours
               themselues
               out
               of
               their
               owne
               writings
               ,
               and
               that
               only
               in
               one
               article
               ,
               concerning
               God
               (
               to
               omit
               many
               other
               such
               like
               contradictions
               concerning
               Christ
               ,
               Scripture
               ,
               Church
               ,
               Sacraments
               ,
               Fayth
               ,
               good
               Workes
               in
               generall
               and
               ,
               particuler
               ,
               Sinnes
               ,
               Iustification
               ,
               Free-will
               ,
               the
               Commandements
               ,
               Heauen
               ,
               Hell
               ,
               and
               others
               in
               particuler
               to
               the
               nūber
               of
               250.
               in
               the
               same
               authour
               expressed
               in
               the
               wordes
               of
               Scripture
               and
               the
               Protestant
               authours
               themselues
               )
               do
               euidently
               conuince
               that
               in
               most
               points
               of
               controuersies
               expresse
               Scripture
               is
               against
               them
               (
               of
               which
               also
               some
               particuler
               instances
               are
               giuen
               in
               the
               former
               part
               of
               this
               Treatise
               )
               and
               that
               they
               doe
               make
               God
               ,
               who
               is
               truth
               it selfe
               ,
               a
               false
               ,
               lying
               ,
               or
               dissembling
               God
               in
               his
               holy
               word
               ,
               &
               holy
               Scripture
               which
               they
               would
               seeme
               so
               much
               to
               esteeme
               ,
               and
               honour
               .
            
          
           
             
               
                 SVBDIV.
                 6
              
               Protestant
               Doctrine
               of
               Predestination
               ,
               makes
               God
               a
               most
               cruell
               Tyrant
               .
            
             
               THAT
               this
               Protestant
               doctrine
               doth
               make
               God
               cruel
               ,
               most
               cruell
               ,
               and
               more
               cruell
               then
               any
               Tyrant
               in
               this
               world
               ,
               
               shall
               by
               these
               their
               positions
               ,
               and
               doctrine
               ,
               before
               proued
               ,
               appeare
               .
               1.
               
               In
               that
               they
               affirme
               God
               to
               haue
               imposed
               vpon
               man
               lawes
               impossible
               by
               him
               to
               be
               performed
               ,
               as
               the
               ten
               Commandements
               ;
               and
               for
               the
               breach
               of
               them
               to
               haue
               inflicted
               paines
               intollerable
               ,
               as
               hell-fier
               .
               2.
               
               In
               that
               they
               affirme
               ,
               God
               to
               haue
               ordeined
               ,
               appointed
               ,
               and
               created
               ,
               &
               that
               vpon
               his
               owne
               meere
               will
               ,
               and
               pleasure
               ,
               without
               any
               demerit
               so
               much
               as
               in
               them
               foreseene
               the
               greater
               part
               of
               mankind
               to
               be
               damned
               for
               euer
               in
               the
               torments
               of
               hell
               .
               3.
               
               In
               that
               
               he
               hath
               taken
               from
               these
               men
               freedome
               of
               will
               ,
               and
               ordained
               ,
               decreed
               ,
               forced
               ,
               and
               necessitated
               these
               men
               to
               sinne
               ,
               that
               for
               this
               si●ne
               he
               might
               damne
               them
               ,
               and
               for
               the
               same
               hath
               damned
               ,
               and
               doth
               still
               damne
               many
               .
               By
               which
               doctrine
               is
               taken
               away
               from
               God
               his
               chiefest
               attribute
               of
               mercy
               which
               is
               aboue
               all
               his
               workes
               ,
               and
               is
               attributed
               to
               him
               the
               chiefest
               property
               of
               the
               Diuell
               ,
               which
               is
               extreme
               cruelty
               .
            
             
               For
               first
               ,
               
               if
               God
               do
               make
               lawes
               which
               are
               impossible
               to
               be
               kept
               ,
               and
               inflict
               punishment
               which
               is
               intollerable
               to
               be
               endured
               for
               the
               breach
               of
               them
               ;
               then
               are
               Gods
               lawes
               more
               seuere
               then
               were
               the
               laws
               of
               Draco
               the
               Athenian
               ,
               who
               made
               lawes
               so
               cruell
               ,
               that
               he
               inflicted
               death
               equally
               vpon
               all
               offences
               as
               well
               lesse
               as
               greater
               ,
               
               as
               well
               for
               taking
               a
               bunch
               of
               grapes
               ,
               as
               for
               stealing
               a
               great
               treasure
               ,
               as
               well
               vpon
               those
               who
               were
               only
               idle
               ,
               as
               vpon
               those
               who
               were
               murderous
               ,
               because
               ,
               sayd
               he
               ,
               the
               least
               offence
               deserued
               death
               ,
               &
               a
               great
               offence
               could
               not
               haue
               a
               greater
               punishment
               then
               death
               ;
               for
               which
               Demades
               sayd
               ,
               such
               lawes
               were
               to
               be
               writ
               not
               with
               inke
               ,
               but
               with
               bloud
               ;
               and
               Solon
               did
               after
               seauenteene
               yeares
               abrogate
               them
               all
               ,
               and
               made
               new
               :
               but
               according
               to
               this
               doctrine
               Gods
               lawes
               inflict
               a
               death
               not
               temporall
               but
               eternall
               ,
               and
               paines
               not
               for
               an
               hower
               but
               for
               euer
               ,
               as
               well
               for
               euery
               idle
               word
               as
               for
               an
               horrible
               murder
               ,
               
               as
               well
               for
               stealing
               a
               penny
               as
               a
               thousand
               pounds
               ,
               as
               well
               for
               an
               vnuoluntary
               suggestion
               to
               sinne
               ;
               as
               a
               voluntary
               consent
               ,
               act
               ,
               or
               custome
               of
               sinne
               ▪
               and
               which
               is
               more
               ,
               for
               not
               doing
               that
               which
               was
               impossible
               for
               them
               to
               do
               ,
               or
               for
               committing
               that
               which
               God
               himselfe
               forced
               them
               to
               commit
               .
               Memorable
               are
               the
               tyrannies
               of
               the
               Herods
               in
               holy
               Scripture
               .
               Of
               Herod
               the
               King
               ,
               who
               to
               kill
               one
               most
               innocēt
               ,
               kild
               all
               the
               innocent
               children
               about
               (a)
               Bethleem
               .
               Of
               Herod
               the
               Tetrarch
               ,
               who
               to
               please
               a
               dancing
               Wench
               ,
               cut
               off
               the
               head
               of
               a
               holy
               S.
               
                 Iohn
                 Baptist
              
               .
               And
               of
               
                 Herod
                 ●grippa
              
               ,
               who
               to
               please
               the
               people
               kild
               S.
               Iames
               ,
               
               &
               would
               haue
               kild
               
                 S.
                 Peter
              
               if
               the
               Angell
               had
               not
               freed
               him
               out
               of
               prison
               .
               Memorable
               are
               the
               crueltyes
               of
               Adonibezec
               ,
               
               who
               cut
               off
               the
               fingars
               and
               toes
               of
               70.
               
               Kinges
               ,
               and
               fed
               them
               with
               scraps
               vnder
               his
               table
               .
               Of
               Abimelec
               ,
               who
               kild
               vpon
               one
               stone
               the
               seauenty
               sonnes
               of
               Ieroboall
               .
               Of
               Amman
               ,
               
               who
               would
               haue
               
               kild
               all
               the
               Iewes
               in
               all
               the
               kingdome
               of
               assuerus
               in
               one
               day
               .
               
               Memorable
               were
               the
               cruelties
               of
               Hannibal
               ,
               who
               of
               dead
               bodies
               of
               the
               Romans
               made
               a
               bridge
               ;
               
               and
               of
               his
               wife
               ,
               who
               said
               
                 that
                 a
                 Ditch
                 full
                 of
                 bloud
                 was
                 a
                 gratefull
                 spectacle
                 .
              
               Of
               Mythridates
               ,
               who
               with
               one
               letter
               caused
               foure
               score
               thousand
               Roman
               Merchants
               to
               be
               kild
               at
               one
               tyme
               in
               Asia
               .
               Of
               the
               Hetrurians
               ,
               who
               tyed
               the
               bodies
               of
               the
               liuing
               Romans
               to
               the
               dead
               ,
               that
               the
               one
               might
               dye
               by
               corruptiō
               of
               the
               other
               .
               Of
               Atrius
               ,
               who
               kild
               ,
               cut
               in
               peeces
               ,
               boiled
               ,
               and
               set
               before
               his
               brother
               Thyestas
               his
               owne
               children
               to
               eate
               .
               Of
               Ptolomy
               of
               Aegypt
               ,
               who
               kild
               his
               owne
               sonne
               Memphis
               borne
               of
               his
               owne
               sister
               and
               wife
               ,
               Cleopatra
               ,
               and
               sent
               the
               head
               ,
               handes
               ,
               and
               feet
               to
               his
               mother
               for
               a
               present
               .
               
               Of
               the
               Emperour
               Ner●
               ,
               who
               set
               Rome
               on
               fire
               ,
               desired
               to
               see
               all
               the
               world
               on
               the
               like
               fire
               ,
               and
               wished
               that
               all
               the
               Cittizens
               had
               but
               one
               head
               ,
               that
               he
               might
               cut
               it
               off
               at
               one
               blow
               .
               
               Of
               Caligula
               ,
               who
               held
               that
               it
               was
               lawfull
               for
               him
               to
               do
               what
               he
               list
               with
               any
               man.
               Of
               Tiberius
               ,
               who
               kild
               the
               most
               of
               the
               Senatours
               of
               Rome
               ,
               
               and
               left
               Caligula
               his
               successour
               ,
               because
               he
               hoped
               he
               would
               kill
               the
               rest
               ,
               and
               exceed
               him
               in
               cruelty
               .
               Memorable
               were
               the
               tyrannies
               of
               Phalaris
               of
               Aegrigentum
               ,
               who
               tormented
               men
               in
               a
               fiery
               bull
               .
               Of
               Diomedes
               of
               Thrace
               ,
               and
               of
               Busciris
               of
               Aegypt
               ,
               who
               gaue
               their
               guests
               to
               be
               deuoured
               by
               their
               horses
               ,
               &
               fed
               them
               commonly
               with
               mans
               flesh
               .
               Of
               Dionysius
               of
               Syracusa
               ,
               of
               Anno
               of
               Carthage
               ,
               of
               Eliarcus
               of
               Heraclea
               ,
               of
               Hyparchus
               of
               Athens
               ,
               all
               who
               deuised
               torments
               the
               more
               cruelly
               to
               kill
               their
               subiects
               ;
               and
               of
               the
               persecuting
               Emperours
               ,
               who
               sought
               all
               new
               deuises
               of
               tormenting
               by
               racke
               ,
               wheels
               ,
               renting
               ,
               brusing
               ,
               and
               by
               lingring
               death
               ,
               
               the
               more
               cruelly
               to
               execute
               the
               bodyes
               of
               the
               innocent
               Christians
               .
               Wherupon
               the
               Philosophers
               sayd
               ,
               Cruelty
               is
               hatefull
               to
               God
               ,
               a
               monster
               of
               madnesse
               and
               misery
               ;
               that
               cruelty
               ,
               
               and
               equity
               cannot
               be
               ioyned
               togeather
               ;
               that
               cruelty
               is
               a
               wickednesse
               not
               humane
               ,
               but
               bestiall
               ,
               and
               which
               cannot
               stand
               with
               equity
               .
            
             
               
               But
               of
               all
               crueltyes
               the
               most
               memorable
               ,
               yea
               horrible
               ,
               and
               not
               imaginable
               ,
               if
               the
               Diuell
               himselfe
               had
               not
               inuented
               and
               deuised
               it
               ,
               is
               this
               cruelty
               which
               they
               impose
               vpon
               God
               ,
               who
               is
               a
               God
               so
               good
               ,
               so
               clement
               ,
               so
               pittifull
               ,
               and
               so
               mercifull
               ,
               
               that
               (a)
               
                 his
                 mercy
                 is
                 aboue
                 all
                 his
                 works
                 ,
              
               and
               (b)
               
                 from
                 generation
                 to
                 generation
              
               ;
               that
               
                 he
                 disposes
                 all
                 things
                 in
                 mercy
                 ,
              
               and
               doth
               
                 with
                 good
                 thinges
                 fill
                 the
                 earth
                 ,
              
               that
               he
               shou●d
               not
               only
               impose
               lawes
               vpon
               man
               aboue
               his
               ability
               ,
               (c)
               &
               for
               the
               breaking
               of
               these
               laws
               should
               inflict
               hell-paines
               ,
               but
               also
               that
               he
               should
               will
               ,
               (d)
               ordaine
               ,
               decree
               ,
               predestinate
               ,
               yea
               and
               create
               ,
               and
               that
               certainly
               ,
               ineuitably
               ,
               and
               immutably
               ,
               as
               the
               prime
               and
               principal
               cause
               ,
               only
               because
               it
               was
               his
               m●ere
               will
               and
               pleasure
               ,
               the
               greatest
               parte
               of
               mankind
               ,
               that
               is
               ,
               al
               who
               are
               damned
               to
               eternal
               death
               ,
               destruction
               ,
               and
               damnation
               in
               those
               intollerable
               paines
               of
               hell-fier
               for
               all
               eternity
               .
               And
               that
               he
               did
               will
               ,
               command
               ,
               worke
               ,
               yea
               and
               compell
               and
               necessitate
               man
               to
               sinne
               ,
               that
               for
               this
               sinne
               he
               might
               punish
               and
               damne
               him
               eternally
               in
               hell
               .
               This
               certainly
               is
               such
               a
               cruelty
               ,
               that
               if
               it
               were
               true
               ,
               it
               would
               follow
               that
               this
               good
               God
               was
               more
               cruell
               then
               the
               former
               tyrants
               euer
               were
               ;
               for
               they
               put
               men
               to
               a
               temporall
               death
               ,
               God
               to
               an
               eternal
               .
               They
               kild
               men
               whom
               they
               found
               in
               their
               kingdome
               ,
               God
               created
               and
               made
               men
               that
               he
               might
               damne
               them
               eternally
               .
               They
               puld
               downe
               them
               whom
               they
               had
               exalted
               ,
               God
               exalted
               these
               to
               his
               liknesse
               for
               that
               end
               that
               he
               might
               cast
               them
               downe
               to
               the
               deepest
               hell
               .
               They
               murdered
               a
               few
               ōly
               of
               their
               subiects
               ,
               God
               the
               greatest
               part
               of
               the
               world
               .
               They
               kild
               them
               ,
               against
               whome
               they
               conceiued
               displeasure
               ,
               or
               such
               as
               had
               offended
               them
               ;
               God
               damnes
               thē
               who
               haue
               no
               way
               offended
               him
               ,
               or
               sinned
               ,
               yea
               whom
               he
               forces
               to
               sinne
               ,
               that
               for
               that
               sinne
               he
               may
               damne
               them
               .
               They
               punished
               with
               great
               punishment
               small
               offences
               ,
               God
               with
               eternall
               punishment
               no
               offences
               .
               They
               punished
               with
               death
               men
               who
               did
               otherwise
               ,
               one
               way
               or
               other
               ,
               both
               deserue
               death
               and
               must
               dy
               ;
               God
               damnes
               them
               who
               otherwise
               then
               for
               his
               will
               and
               pleasure
               were
               not
               to
               be
               damned
               :
               as
               much
               therfore
               as
               the
               number
               is
               greater
               ,
               the
               punishment
               more
               grieuous
               ,
               and
               the
               cause
               of
               their
               damnation
               lesse
               ;
               so
               much
               is
               God
               by
               these
               doctours
               made
               more
               cruel
               ,
               and
               tyrannicall
               then
               any
               of
               the
               former
               tyrants
               .
            
             
               If
               it
               were
               a
               horrible
               cruelty
               for
               a
               King
               to
               call
               thousands
               of
               his
               subiects
               out
               of
               the
               Country
               to
               the
               Court
               ,
               and
               there
               to
               grace
               ,
               and
               giue
               them
               dignity
               ,
               only
               for
               that
               end
               ,
               that
               ,
               when
               
               he
               had
               thus
               graced
               them
               ,
               he
               might
               presently
               ,
               without
               any
               fault
               committed
               by
               them
               ,
               torture
               ,
               torment
               ,
               and
               with
               all
               cruelty
               by
               his
               owne
               hands
               murder
               ,
               and
               butcher
               them
               alone
               after
               another
               ;
               then
               surely
               a
               greater
               cruelty
               it
               is
               in
               God
               to
               create
               ,
               and
               bring
               out
               of
               nothing
               so
               many
               millions
               of
               soules
               as
               are
               ,
               or
               shal
               be
               in
               hell
               tormented
               ,
               &
               to
               exalte
               them
               to
               the
               dignity
               of
               his
               owne
               liknesse
               ,
               in
               memory
               ,
               will
               ,
               and
               vnderstanding
               ,
               and
               to
               enrich
               them
               with
               so
               many
               benefits
               of
               nature
               ,
               &
               grace
               ,
               only
               for
               that
               end
               that
               without
               any
               desert
               ,
               or
               offence
               in
               them
               ,
               he
               may
               in
               those
               intollerable
               flames
               eternally
               himselfe
               torment
               them
               ;
               yea
               to
               cause
               ,
               compell
               ,
               and
               force
               them
               to
               commit
               such
               acts
               of
               sinne
               ,
               that
               for
               the
               same
               he
               may
               thus
               punish
               and
               damne
               them
               .
               Surely
               this
               is
               a
               cruelty
               ●nd
               tyranny
               so
               great
               ,
               that
               a
               greater
               cannot
               be
               conceiued
               to
               be
               in
               the
               diuell
               ,
               nor
               yet
               be
               imagined
               by
               the
               diuell
               himselfe
               :
               and
               yet
               these
               Protestant
               doctours
               do
               not
               only
               impute
               it
               vnto
               God
               ,
               but
               wil
               haue
               it
               to
               be
               a
               property
               of
               God
               ,
               and
               to
               stand
               with
               his
               mercy
               .
               Indeed
               if
               to
               make
               lawes
               not
               impossible
               to
               be
               performed
               ,
               if
               to
               oblige
               men
               to
               do
               thinges
               impossible
               to
               be
               done
               ,
               if
               to
               command
               men
               to
               do
               a
               worke
               ,
               and
               then
               to
               deny
               them
               meanes
               to
               do
               it
               ,
               if
               to
               command
               and
               will
               men
               ,
               yea
               to
               force
               and
               compel
               them
               ,
               to
               do
               some
               action
               ,
               and
               then
               to
               punish
               them
               for
               doing
               the
               same
               ,
               and
               that
               with
               such
               horrible
               paines
               as
               of
               hell
               :
               If
               this
               I
               say
               ,
               be
               mercy
               and
               mildnesse
               ,
               be
               grace
               and
               goodnes
               ,
               then
               what
               can
               be
               seuerity
               ,
               iniustice
               ,
               cruelty
               ,
               and
               tyranny
               ?
               If
               this
               be
               Gods
               mercy
               ,
               pitty
               ,
               clemency
               ,
               longanimity
               ,
               grace
               and
               goodnes
               to
               man
               ;
               what
               is
               his
               iustice
               ,
               and
               seuerity
               ?
               what
               is
               ,
               or
               can
               be
               cruelty
               ,
               and
               tyranny
               ?
               If
               these
               be
               his
               wayes
               of
               mercy
               ,
               what
               are
               his
               wayes
               of
               iustice
               ?
               If
               to
               punish
               
                 cura
                 condignum
              
               ,
               and
               to
               reward
               
                 vltra
                 condignum
              
               ,
               that
               is
               ,
               to
               punish
               lesse
               and
               reward
               more
               then
               is
               deserued
               ,
               be
               a
               property
               of
               mercy
               ,
               which
               all
               attribut
               to
               God
               ;
               then
               to
               punish
               without
               desert
               ,
               yea
               to
               cause
               and
               force
               a
               man
               to
               do
               euill
               ,
               and
               then
               to
               punish
               him
               for
               it
               ,
               is
               surely
               no
               mercy
               ;
               yea
               no
               iustice
               ,
               but
               vnspeakable
               cruelty
               ,
               and
               intollerable
               iniustice
               .
               Surely
               if
               this
               may
               be
               accounted
               mercy
               ,
               it
               is
               a
               mercy
               which
               is
               mercilesse
               ,
               a
               mercy
               which
               brings
               all
               misery
               ,
               and
               makes
               millions
               most
               miserable
               .
               A
               mercy
               which
               makes
               mercy
               ste●
               more
               then
               seuere
               iustice
               ,
               
               mercy
               &
               most
               extreme
               iniustice
               ;
               mercy
               and
               most
               inhumane
               cruelty
               ,
               all
               one
               ;
               for
               what
               greater
               iniustice
               ,
               and
               cruelty
               can
               there
               be
               in
               a
               tyrant
               ,
               or
               a
               diuell
               then
               to
               choose
               ,
               and
               picke
               out
               so
               many
               millions
               of
               soules
               ,
               and
               without
               any
               cause
               giuen
               by
               them
               ,
               to
               ordaine
               ,
               appoint
               ,
               and
               put
               them
               into
               eternall
               paines
               of
               hell-fire
               ,
               there
               to
               fry
               for
               all
               eternity
               ,
               and
               to
               debarre
               them
               of
               all
               meanes
               ,
               or
               ability
               either
               of
               the
               merits
               of
               Christ
               ,
               or
               of
               freedome
               in
               themselues
               ,
               or
               of
               any
               other
               helpes
               ,
               or
               meanes
               whatsoeuer
               to
               auoid
               the
               same
               ,
               so
               that
               vpon
               necessity
               they
               must
               sinne
               ,
               and
               deserue
               damnation
               ,
               &
               vpon
               necessity
               must
               for
               that
               sinne
               be
               dāned
               ?
               O
               mercilesse
               mercy
               !
               O
               vniust
               iustice
               !
               nay
               ,
               O
               cruell
               cruelty
               of
               all
               cruelties
               ,
               the
               gre●test
               that
               cruelty
               it selfe
               could
               conceiue
               ,
               or
               the
               Diuel
               himself
               can
               either
               deuise
               or
               execute
               .
               Far
               be
               it
               from
               thee
               ,
               O
               God
               of
               mercy
               ,
               who
               works
               all
               in
               mercy
               ,
               and
               whose
               mercy
               is
               aboue
               all
               thy
               works
               .
            
          
           
             
               
                 SVBDIV.
                 7.
              
               
               Protestant
               doctrine
               of
               Predestination
               ,
               makes
               God
               a
               Diuell
               .
            
             
               LASTLY
               that
               this
               Protestant
               doctrine
               doth
               transforme
               God
               into
               a
               Diuell
               ,
               and
               so
               doth
               depriue
               him
               of
               his
               only
               ,
               
               and
               all
               goodnes
               ,
               and
               therby
               transpose
               him
               into
               the
               greatest
               and
               vilest
               euill
               that
               can
               be
               ,
               shall
               by
               these
               ensuing
               reasons
               appeare
               .
               1.
               
               It
               is
               the
               office
               or
               property
               of
               Satan
               to
               ●empt
               man
               to
               sinne
               ,
               
               yea
               as
               an
               aduersary
               to
               lay
               traps
               to
               ensnare
               man
               in
               sinne
               ,
               for
               which
               in
               greeke
               he
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               tempter
               ,
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               an
               entrapper
               or
               calumniator
               ,
               and
               in
               hebrew
               Sathan
               ,
               an
               aduersary
               ,
               and
               so
               he
               is
               called
               (a)
               tempter
               ,
               is
               said
               to
               (b)
               
                 tempt
                 vs
              
               ,
               and
               
                 to
                 temp
                 the
                 hart
                 to
                 lye
                 to
                 the
                 holy
                 ghost
              
               (c)
               .
               But
               this
               is
               more
               proper
               to
               God
               according
               to
               this
               Protestant
               doctrine
               ,
               then
               to
               the
               Diuell
               .
               1.
               
               Because
               God
               doth
               not
               only
               tempt
               and
               moue
               a
               man
               to
               sinne
               ,
               but
               which
               is
               more
               ,
               doth
               will
               ,
               ordaine
               ,
               and
               predestinate
               a
               man
               to
               sinne
               ,
               and
               to
               al
               the
               sinnes
               which
               are
               committed
               .
               2.
               
               Because
               God
               is
               not
               only
               our
               aduersary
               to
               oppose
               vs
               ;
               but
               so
               potently
               doth
               oppose
               vs
               in
               so
               weighty
               a
               matter
               as
               our
               greatest
               good
               ,
               that
               he
               directly
               excludes
               most
               from
               all
               felicity
               ,
               depriues
               most
               of
               all
               benefit
               of
               
               it
               ,
               debarres
               most
               from
               all
               meanes
               to
               attaine
               it
               ,
               &
               entraps
               most
               in
               all
               the
               snares
               ,
               which
               may
               hinder
               their
               progresse
               vnto
               it
               ;
               &
               the
               Diuell
               is
               but
               only
               his
               instrument
               to
               worke
               that
               which
               he
               wils
               ,
               and
               execute
               that
               which
               he
               before
               had
               designed
               against
               vs
               :
               therefore
               God
               is
               more
               our
               tempter
               ,
               and
               aduersary
               then
               is
               the
               Diuell
               .
            
             
               
               Secondly
               ,
               The
               office
               and
               property
               of
               the
               Diuell
               is
               to
               sow
               tares
               ,
               or
               ill
               weeds
               of
               sinne
               in
               the
               field
               of
               our
               hearts
               ,
               to
               choake
               vp
               all
               the
               corne
               of
               grace
               and
               goodnes
               ,
               
                 the
                 enemy
                 comes
                 and
                 sowes
                 tares
                 .
              
               But
               God
               doth
               this
               ,
               according
               to
               this
               doctrine
               ,
               more
               then
               the
               Diuell
               .
               1.
               
               Because
               God
               doth
               worke
               inwardly
               in
               the
               hearts
               of
               sinners
               ,
               
                 doth
                 excecate
                 and
                 obdurate
                 the
                 minds
                 of
                 men
                 ,
              
               
               
                 doth
                 strike
                 them
                 with
                 a
                 spirit
                 of
                 errour
                 ,
                 giddinesse
                 ,
                 and
                 madnesse
                 ,
              
               and
               that
               
                 not
                 by
                 permission
                 ,
                 but
                 operation
                 ,
              
               as
               Caluin
               in
               particuler
               affirmes
               .
               2.
               
               Because
               God
               doth
               will
               ,
               command
               ,
               and
               worke
               in
               vs
               all
               the
               sinnes
               which
               are
               wrought
               ,
               as
               the
               principall
               cause
               and
               mouer
               ,
               the
               Diuell
               being
               only
               as
               the
               instrument
               ,
               and
               that
               not
               free
               ,
               but
               forced
               ;
               not
               mouing
               but
               moued
               ;
               and
               not
               able
               to
               do
               otherwise
               then
               by
               God
               he
               is
               both
               commanded
               ,
               and
               compelled
               ,
               as
               before
               ;
               therfore
               the
               chiefe
               and
               principall
               sower
               of
               ill
               seeds
               ,
               and
               weeds
               of
               sinne
               is
               God
               ,
               not
               the
               Diuell
               .
            
             
               
               Thirdly
               ,
               The
               office
               ,
               and
               property
               of
               the
               Diuell
               is
               to
               be
               authour
               of
               all
               sinnes
               in
               generall
               
                 sinne
                 is
                 of
                 the
                 Diuell
              
               :
               and
               of
               lying
               in
               particuler
               ,
               
                 who
                 speakes
                 lies
                 of
                 himselfe
                 ,
                 and
                 is
                 a
                 lier
                 ,
                 the
                 Father
                 of
                 lies
                 .
              
               
               But
               this
               is
               more
               proper
               to
               God
               then
               the
               Diuell
               according
               to
               this
               doctrine
               .
               1.
               
               Because
               the
               Diuell
               did
               only
               in
               Adam
               ,
               by
               tempting
               him
               to
               eat
               the
               forbidden
               fruit
               ,
               remoue
               an
               impediment
               which
               did
               hinder
               ill
               ,
               to
               wit
               originall
               iustice
               ,
               by
               which
               the
               inferiour
               part
               was
               kept
               in
               order
               without
               rebellion
               to
               the
               superiour
               :
               
               but
               God
               did
               by
               his
               will
               ,
               saith
               Caluin
               ,
               ordaine
               
                 and
                 decree
                 the
                 fall
                 of
                 Adam
                 ,
                 the
                 ruine
                 of
                 all
                 his
                 posterity
                 ,
              
               &
               
                 the
                 miserable
                 condition
                 into
                 which
                 we
                 are
                 all
                 fallen
                 .
              
               Therfore
               God
               was
               more
               properly
               the
               authour
               of
               Adams
               fal
               then
               the
               Diuel
               .
               2.
               
               Because
               the
               Diuell
               doth
               only
               tempt
               to
               sinne
               indirectly
               &
               medially
               ,
               that
               is
               ,
               either
               obiectiuè
               proposing
               sinfull
               obiects
               to
               the
               phantasy
               ,
               that
               the
               will
               may
               consent
               ,
               and
               delight
               in
               them
               ,
               or
               dispositiuè
               by
               altering
               &
               tempering
               the
               organs
               of
               the
               senses
               
               that
               the
               appetites
               may
               with
               more
               facility
               incline
               vnto
               them
               ,
               leauing
               alwayes
               a
               freedome
               of
               the
               will
               to
               dissent
               ,
               or
               assent
               :
               but
               God
               ,
               according
               to
               Caluin
               ,
               doth
               not
               only
               by
               his
               ineuitable
               ,
               &
               immutable
               decree
               ,
               and
               ordinance
               ,
               will
               and
               commād
               the
               same
               ,
               but
               also
               by
               his
               immediate
               ,
               effectual
               ,
               &
               irresistable
               concourse
               &
               operation
               to
               euery
               actiō
               of
               sin
               ,
               so
               works
               the
               act
               of
               sinne
               in
               man
               ,
               that
               he
               leaues
               in
               man
               neither
               any
               operation
               at
               all
               ,
               God
               working
               all
               ;
               nor
               any
               liberty
               or
               freedome
               ,
               God
               necessitating
               all
               ,
               who
               is
               thereby
               not
               only
               the
               permitter
               ,
               
               but
               the
               authour
               of
               all
               sinnes
               ;
               the
               authour
               
                 as
                 well
                 of
                 the
                 adultery
                 of
                 Dauid
                 ,
                 the
                 treachery
                 of
                 Iudas
                 ,
                 the
                 hardnesse
                 of
                 Pharao
                 ,
                 the
                 cruelty
                 of
                 Achab
                 ,
                 the
                 incest
                 of
                 Absalom
                 ,
                 the
                 reproach
                 of
                 Semei
                 ,
                 the
                 idolatry
                 of
                 the
                 ten
                 Tribes
                 ,
                 of
                 the
                 Chaldean
                 destruction
                 of
                 Iudea
                 ,
                 of
                 the
                 Iewes
                 and
                 Pilates
                 condemning
                 of
                 Christ
                 ,
              
               as
               he
               is
               ,
               
                 of
                 the
                 conuersion
                 of
                 S.
                 Paul.
              
               Therefore
               God
               is
               more
               and
               truely
               the
               immediate
               worker
               of
               sinnes
               and
               lyes
               ,
               then
               the
               Diuell
               .
               O
               diabolicall
               doctrine
               !
            
          
           
             
               
                 SVBDIV.
                 8.
              
               
               Obseruations
               vpon
               the
               former
               doctrine
               .
            
             
               VPON
               good
               ground
               therefore
               did
               Castalio
               (
               who
               as
               Caluins
               scholler
               best
               vnderstood
               his
               maisters
               mind
               ,
               
               not
               only
               by
               his
               writinges
               ,
               but
               from
               his
               owne
               mouth
               )
               affirme
               ,
               that
               this
               doctrine
               of
               Caluin
               did
               transfer
               God
               into
               the
               Diuell
               ,
               
               and
               for
               the
               same
               forsooke
               both
               him
               and
               Geneua
               ,
               and
               writ
               against
               him
               ,
               and
               this
               his
               doctrine
               .
               Truely
               did
               
                 Peter
                 Vermilius
              
               a
               Professour
               of
               Tigure
               affirme
               ,
               that
               this
               doctrine
               of
               
                 Caluins
                 is
                 a
                 libertine
                 ,
                 execrable
                 ,
                 sacrilegious
                 ,
                 abominable
                 ,
              
               
               
                 and
                 altogeather
                 diabolicall
                 doctrine
              
               .
               Iustly
               did
               the
               
                 Tigurin
                 Sacramentaries
                 anno
              
               1554
               accuse
               Caluin
               for
               this
               doctrine
               of
               great
               impiety
               ,
               cause
               his
               bookes
               writ
               of
               this
               subiect
               to
               be
               rent
               in
               peeces
               by
               the
               Hangman
               ,
               and
               to
               be
               burnt
               publickly
               in
               the
               Market
               place
               ,
               &
               by
               special
               Edict
               ,
               commanded
               that
               none
               should
               diuulge
               in
               their
               territories
               any
               so
               horrible
               and
               detestable
               opinions
               .
               
               Vpon
               good
               reason
               do
               as
               yet
               the
               Lutherans
               in
               Germany
               so
               detest
               this
               doctrine
               ,
               that
               to
               cleare
               Luther
               of
               it
               ,
               they
               did
               expunge
               out
               of
               his
               works
               these
               words
               ,
               
                 God
                 doth
                 worke
                 euill
                 in
                 vs.
              
               And
               most
               
               worthily
               doe
               the
               same
               Lutherans
               generally
               disclaime
               both
               this
               doctrine
               ,
               
               and
               Caluin
               for
               it
               ,
               in
               so
               much
               as
               one
               of
               them
               ,
               Heshusius
               a
               great
               Superintendent
               ,
               affirmes
               ,
               that
               
                 Caluin
                 writ
                 wickedly
                 of
                 the
                 cause
                 of
                 sinne
                 ,
                 made
                 God
                 the
                 authour
                 of
                 sinne
                 ,
                 and
                 in
                 his
                 doctrine
                 is
                 horribly
                 contumelious
                 against
                 God
                 ,
                 pernicious
                 to
                 man
                 ,
                 and
                 makes
                 not
                 the
                 Diuell
                 ,
                 but
                 God
                 to
                 be
                 the
                 authoisr
                 of
                 lyes
                 .
              
               Another
               of
               them
               ,
               
               a
               Professour
               ,
               auouches
               ,
               
                 that
                 not
                 God
                 ,
                 but
                 the
                 Diuell
                 is
                 authour
                 of
                 this
                 predestination
                 ,
                 and
                 the
                 God
                 of
                 the
                 Caluinists
                 .
              
            
             
               Out
               of
               which
               doctrine
               ,
               and
               sequels
               vpon
               it
               ,
               may
               be
               obserued
               .
               
               1.
               
               That
               neuer
               any
               doctrine
               of
               Atheist
               ,
               Pagan
               ,
               Iew
               ,
               or
               Heretike
               was
               so
               wickedly
               pernicious
               ,
               and
               abominable
               as
               this
               of
               Caluin
               ,
               and
               his
               followers
               is
               ;
               for
               though
               some
               made
               God
               idle
               ,
               as
               Epicurus
               ,
               others
               impotent
               ,
               as
               Lucianus
               ,
               others
               the
               authour
               of
               euill
               ,
               as
               the
               
                 Cerdonists
                 ,
                 Marcionists
              
               ,
               and
               Manichees
               ;
               others
               miserable
               ,
               afflicting
               himselfe
               ,
               as
               the
               Thalmudists
               ,
               others
               no
               God
               at
               all
               ,
               as
               the
               Atheists
               :
               Yet
               all
               these
               are
               more
               tollerable
               thē
               these
               Caluinists
               ;
               for
               it
               is
               not
               so
               ill
               to
               be
               idle
               ,
               as
               to
               be
               doing
               ill
               ;
               better
               to
               make
               God
               do
               nothing
               then
               to
               make
               him
               the
               worker
               of
               all
               wickednesse
               .
               It
               is
               more
               tollerable
               to
               make
               God
               vnable
               to
               do
               good
               ,
               then
               to
               make
               him
               the
               authour
               and
               actour
               of
               doing
               ill
               ;
               to
               make
               him
               vnable
               to
               requit
               good
               ,
               then
               vniust
               to
               punish
               where
               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
               punishing
               the
               most
               for
               it
               he
               might
               shew
               his
               iustice
               ,
               &
               in
               freeing
               other
               some
               few
               from
               it
               ,
               he
               might
               shew
               his
               mercy
               :
               The
               other
               did
               only
               forsee
               ,
               permit
               &
               suffer
               the
               fal
               of
               Adam
               ,
               &
               the
               sin
               of
               all
               his
               posterity
               ,
               &
               that
               for
               the
               more
               illustration
               .
               1.
               
               Of
               his
               own
               goodnes
               ,
               by
               cōmunicating
               himself
               to
               man.
               2.
               
               Of
               his
               power
               ,
               by
               exalting
               man
               to
               be
               God.
               3.
               
               Of
               his
               mercy
               ,
               by
               making
               himselfe
               a
               Redeemer
               of
               his
               enemies
               .
               4.
               
               Of
               his
               clemency
               ,
               in
               suffering
               all
               contumelies
               and
               iniuries
               at
               the
               hands
               of
               his
               seruants
               ,
               besides
               the
               benefit
               which
               redoūds
               to
               man
               by
               the
               liberty
               of
               his
               will
               ,
               
               and
               the
               benefit
               of
               Martyrdome
               ,
               and
               other
               sufferings
               for
               the
               honour
               of
               God.
               The
               one
               doth
               doth
               excecate
               ,
               obdurate
               and
               harden
               in
               sinne
               those
               whō
               he
               hath
               thus
               ordained
               to
               sinne
               and
               damnation
               ,
               and
               for
               that
               end
               doth
               deny
               to
               them
               all
               freedome
               of
               will
               ,
               all
               benefit
               of
               Christs
               merits
               ,
               all
               help
               of
               grace
               ,
               all
               meanes
               of
               pardon
               of
               their
               sinne
               ,
               of
               doing
               good
               ,
               and
               of
               attaining
               to
               saluation
               :
               The
               other
               doth
               call
               ,
               inuite
               ,
               and
               draw
               men
               out
               of
               sinne
               ,
               doth
               
               stretch
               out
               his
               hands
               ,
               knocke
               at
               the
               dore
               of
               their
               harts
               ,
               offer
               the
               benefit
               of
               Christs
               merits
               ,
               the
               light
               of
               his
               fayth
               ,
               the
               vertue
               of
               his
               grace
               sufficient
               ,
               and
               the
               reward
               of
               his
               glory
               aboundāt
               to
               all
               ,
               
               that
               they
               may
               be
               conuerted
               ,
               come
               to
               him
               ,
               &
               saue
               their
               soules
               .
               The
               one
               ,
               not
               only
               creates
               man
               to
               sinne
               and
               workes
               in
               sinne
               ,
               but
               also
               leaues
               him
               in
               sinne
               both
               original
               and
               actuall
               ,
               of
               which
               he
               neuer
               washes
               and
               cures
               the
               soules
               of
               any
               ,
               euen
               the
               iust
               ,
               by
               infusion
               of
               any
               grace
               ,
               but
               only
               couers
               their
               sinne
               with
               the
               iustice
               of
               Christ
               ,
               and
               so
               leauing
               him
               sinnefull
               and
               corrupted
               ,
               only
               imputes
               him
               for
               iust
               and
               accounts
               him
               as
               cleane
               :
               The
               other
               is
               so
               farre
               from
               causing
               him
               to
               sinne
               ,
               that
               he
               washes
               ,
               cures
               ,
               and
               sanctifyes
               him
               from
               sinne
               infuses
               into
               him
               grace
               &
               sanctity
               ,
               by
               which
               he
               is
               really
               cleane
               from
               sinne
               ,
               may
               actually
               obserue
               Gods
               commaūdments
               ,
               &
               fruitfully
               do
               good
               workes
               meritorious
               of
               life
               euerlasting
               .
               
            
             
               Lastly
               ,
               the
               one
               is
               the
               authour
               and
               worker
               of
               all
               sinnes
               ,
               is
               the
               only
               sinner
               ,
               is
               a
               most
               cruell
               sinner
               ,
               and
               a
               deluding
               sinner
               ,
               yea
               is
               one
               who
               hath
               all
               the
               bad
               properties
               and
               qualities
               of
               the
               Diuell
               ,
               and
               so
               is
               the
               Diuell
               himselfe
               :
               The
               other
               is
               good
               ,
               all
               good
               ,
               only
               good
               ,
               and
               goodnesse
               it selfe
               ,
               pittifull
               ,
               mercifull
               ,
               gracious
               and
               bountifull
               to
               all
               ,
               calling
               all
               ,
               seeking
               all
               ,
               and
               drawing
               al
               from
               vice
               to
               vertue
               ,
               from
               sinne
               to
               grace
               ,
               from
               the
               by-path
               of
               hell
               and
               damnation
               ,
               to
               the
               hye-way
               of
               heauen
               and
               saluation
               ,
               as
               much
               as
               in
               him
               lyes
               .
               As
               great
               therefore
               as
               is
               the
               difference
               betweene
               these
               two
               Gods
               ,
               so
               much
               different
               is
               the
               God
               of
               the
               Caluinists
               from
               the
               God
               of
               the
               Catholikes
               ,
               and
               the
               religion
               of
               the
               Protestants
               short
               of
               the
               Religion
               of
               the
               Catholikes
               .
               Of
               which
               who
               will
               see
               more
               ,
               may
               read
               a
               Protestāt
               booke
               lately
               set
               out
               by
               a
               Lutheran
               ,
               the
               subiect
               of
               which
               is
               to
               proue
               ,
               that
               the
               caluinists
               God
               is
               not
               the
               same
               with
               the
               God
               of
               the
               Lutherans
               ,
               and
               other
               Christians
               .
            
          
        
         
           
             Of
             absurdities
             which
             follow
             against
             Fayth
             ,
             and
             the
             Creed
             .
             SECT
             .
             VI.
             
          
           
             I
             Haue
             at
             large
             shewed
             (
             and
             that
             more
             largely
             then
             I
             intended
             ,
             the
             fecundity
             of
             matter
             still
             drawing
             me
             on
             )
             that
             
             as
             Idolatry
             ,
             of
             God
             made
             many
             Gods
             ,
             and
             that
             these
             Gods
             still
             begat
             new
             Gods
             till
             the
             number
             of
             Gods
             was
             infinit
             ,
             incredible
             ,
             and
             absurd
             ;
             so
             Heresy
             by
             one
             priuate
             spirit
             got
             many
             priuate
             spirits
             ,
             &
             still
             euery
             priuate
             spirit
             begat
             a
             new
             opinion
             ,
             and
             doctrine
             ,
             till
             both
             the
             spirits
             and
             the
             doctrine
             or
             opinions
             grew
             so
             many
             and
             so
             absurd
             ,
             that
             so
             many
             horrible
             and
             foule
             absurdities
             haue
             issued
             from
             them
             ,
             as
             neither
             piety
             ,
             reason
             ,
             nor
             common
             sense
             can
             endure
             to
             heare
             them
             .
             One
             only
             obseruation
             (
             of
             which
             I
             would
             desire
             the
             readers
             patience
             )
             and
             that
             ,
             to
             my
             iudgment
             ,
             not
             vnworthy
             the
             consideration
             ,
             occurs
             ;
             that
             is
             ,
             to
             compile
             and
             bundell
             vp
             ,
             as
             into
             one
             view
             ,
             certaine
             maine
             and
             principal
             opinions
             of
             these
             Protestants
             generally
             receaued
             (
             which
             indeed
             are
             the
             chief
             points
             controuerted
             betweene
             vs
             and
             them
             )
             and
             to
             propose
             to
             the
             eye
             of
             euery
             indifferent
             Reader
             how
             smoothly
             they
             plaine
             the
             way
             to
             the
             downefall
             of
             saluation
             ,
             by
             taking
             away
             
               Fayth
               ,
               Hope
            
             ,
             and
             Charity
             .
          
           
             For
             whereas
             God
             created
             man
             for
             himselfe
             ,
             as
             his
             end
             to
             honour
             him
             ;
             and
             all
             thinges
             for
             man
             ,
             as
             meanes
             to
             help
             him
             to
             this
             end
             :
             so
             he
             gaue
             him
             three
             helpes
             or
             meanes
             ;
             one
             ,
             
             to
             know
             him
             ;
             another
             to
             desire
             him
             ;
             and
             a
             third
             to
             attaine
             him
             .
             Man
             hath
             the
             meanes
             to
             know
             God
             by
             Fayth
             ,
             to
             desire
             him
             by
             Hope
             ,
             and
             to
             attaine
             him
             by
             Charity
             :
             those
             are
             three
             Theologicall
             vertues
             which
             haue
             God
             their
             immediate
             obiect
             ,
             and
             are
             as
             three
             meanes
             to
             prepare
             man
             for
             his
             iourney
             to
             heauen
             .
             Fayth
             ,
             as
             the
             beginning
             ,
             Hope
             ,
             as
             the
             progresse
             ,
             Charity
             ,
             as
             the
             end
             and
             consummation
             of
             iustification
             :
             and
             as
             three
             partes
             of
             our
             spirituall
             building
             ;
             Fayth
             as
             the
             foundation
             ;
             Hope
             as
             the
             walls
             ;
             and
             Charity
             as
             the
             roofe
             of
             our
             saluation
             .
             The
             Protestant
             Doctours
             by
             their
             positions
             ,
             and
             doctrine
             do
             oppugne
             ,
             and
             ouerthrow
             all
             these
             three
             ,
             as
             in
             a
             briefe
             sūme
             they
             are
             compiled
             ,
             and
             proposed
             to
             vs
             ;
             Fayth
             ,
             as
             it
             is
             deliuered
             in
             the
             Creed
             which
             in
             twelue
             articles
             shewes
             vs
             what
             we
             are
             to
             belieue
             .
             Hope
             ,
             as
             it
             is
             contained
             in
             the
             
               Pater
               noster
            
             ,
             which
             in
             seauen
             petitiōs
             directs
             what
             we
             are
             to
             hope
             ,
             and
             pray
             for
             .
             Charity
             ,
             as
             it
             is
             comprehended
             in
             the
             Decalogue
             ,
             which
             by
             ten
             Commandements
             instructs
             vs
             what
             to
             do
             ,
             &
             what
             to
             auoid
             .
             In
             this
             ,
             and
             after
             ensuing
             Sections
             therefore
             
             we
             will
             shew
             how
             this
             doctrine
             doth
             oppugne
             ,
             and
             ouerthrow
             all
             fayth
             in
             the
             articles
             of
             the
             Creed
             ;
             al
             hope
             in
             the
             petitions
             of
             the
             
               Pater
               noster
            
             ;
             and
             all
             charity
             in
             the
             ten
             Commandements
             ,
             and
             thereby
             doth
             prepare
             the
             way
             ,
             and
             loose
             the
             reines
             to
             all
             errour
             in
             beliefe
             ,
             to
             all
             despaire
             or
             presumption
             against
             Hope
             ,
             and
             to
             all
             liberty
             of
             sinnes
             ,
             and
             loosenes
             of
             life
             and
             manners
             against
             Charity
             .
             And
             first
             we
             will
             lay
             downe
             briefly
             the
             chiefe
             points
             and
             positions
             of
             the
             Protestant
             doctrine
             ,
             and
             next
             ,
             out
             of
             them
             inferre
             the
             rest
             .
          
           
             First
             ,
             the
             opinions
             ,
             and
             doctrine
             of
             the
             Protestants
             are
             these
             .
             1.
             
             That
             (a)
             
               only
               Fayth
               doth
               iustify
            
             .
             2.
             
             That
             (b)
             
               this
               only
               Fayth
               makes
               vs
               certaine
               and
               secure
               of
               predestination
               past
               ,
               iustification
               present
               ,
               and
               glorification
               to
               come
               .
            
             3.
             
             That
             (c)
             
               this
               Fayth
               is
               proper
               to
               all
               the
               iust
               ,
               and
               only
               to
               them
               ,
               and
               the
               elect
               .
            
             4.
             
             That
             (d)
             
               this
               Fayth
               once
               had
               can
               neuer
               at
               any
               tyme
               be
               lost
               ,
               nor
               by
               any
               sinne
               be
               expelled
               .
            
             5.
             
             That
             (e)
             
               no
               sinnes
               ,
               how
               many
               or
               great
               soeuer
               ,
               be
               imputed
               to
               the
               elect
               ,
               but
               all
               couered
               with
               the
               iustice
               of
               Christ
               by
               apprehension
               of
               fayth
               .
            
             6.
             
             That
             (f)
             
               this
               Fayth
               is
               obtayned
               by
               the
               priuate
               spirit
               in
               euery
               man
               ,
               which
               assures
               him
               of
               his
               fayth
               and
               saluation
               .
            
             7.
             
             That
             (g)
             
               all
               workes
               of
               all
               men
               ▪
               euen
               the
               iust
               and
               best
               ,
               are
               sinnes
               ,
               and
               that
               mortall
               ,
               as
               infected
               with
               originall
               sinne
               ,
               and
               as
               defectiue
               from
               perfect
               obedience
               ,
               
               and
               fullfilling
               the
               precept
               .
            
             8.
             
             That
             (h)
             
               there
               is
               no
               interiour
               ,
               and
               inherent
               grace
               or
               iustice
               ,
               but
               all
               exteriour
               and
               imputatiue
               .
            
             9.
             
             That
             (i)
             
               the
               fullfilling
               of
               all
               the
               Commandements
               ,
               or
               any
               of
               them
               is
               impossible
               .
            
             10.
             
             That
             (k)
             
               no
               humane
               lawes
               do
               oblige
               in
               conscience
               to
               their
               performance
               .
            
             11.
             
             That
             (l)
             
               the
               Sacraments
               ,
               chiefly
               Baptisme
               are
               seales
               and
               signes
               of
               predestination
               to
               glory
               ,
               of
               remission
               of
               sinnes
               ,
               and
               perseuerance
               in
               Gods
               fauour
               ;
               and
               that
               in
               Baptisme
               are
               forgiuen
               sinnes
               past
               ,
               and
               to
               come
               .
            
             12.
             
             That
             (m)
             
               man
               by
               reason
               of
               Gods
               decree
               and
               originall
               sinne
               ,
               hath
               no
               liberty
               ,
               or
               freedome
               of
               will
               to
               do
               ,
               or
               auoid
               bad
               workes
               .
            
             13.
             
             That
             (n)
             
               God
               hath
               ordained
               and
               predestinated
               vpon
               his
               meere
               will
               and
               pleasure
               ,
               without
               any
               cause
               giuen
               ,
               or
               so
               much
               as
               forseene
               ,
               all
               who
               are
               damned
               ,
               both
               to
               damnation
               and
               to
               sinne
               .
            
             All
             which
             positions
             as
             they
             are
             auerred
             by
             the
             learned
             Protestants
             ,
             and
             preached
             to
             the
             people
             ,
             so
             they
             do
             ouerthrow
             all
             the
             articles
             of
             the
             Creed
             ,
             all
             the
             petitions
             of
             the
             
               Pater
               noster
            
             ,
             and
             all
             the
             precepts
             of
             the
             
               Ten
               Commandments
            
             ,
             and
             leade
             to
             all
             loosenesse
             ,
             and
             dissolution
             of
             life
             ,
             as
             shal
             be
             shewed
             .
          
           
             
               
                 SVBDIV.
                 1.
              
               
               In
               generall
               ,
               
               dectroying
               all
               fayth
               .
            
             
               AND
               first
               ,
               that
               these
               Positions
               do
               quite
               ouerthrow
               ,
               &
               take
               away
               all
               diuine
               and
               supernaturall
               fayth
               ,
               which
               is
               the
               first
               foundation
               and
               corner-stone
               of
               our
               spirituall
               building
               ,
               the
               first
               preparation
               to
               life
               and
               iustification
               ,
               the
               first
               
               root
               of
               all
               true
               vertue
               ,
               and
               good
               workes
               ,
               the
               first
               gate
               by
               which
               God
               enters
               into
               our
               soule
               ,
               the
               first
               light
               which
               shines
               in
               our
               vnderstanding
               ,
               the
               first
               true
               seruice
               which
               we
               offer
               to
               God
               ,
               and
               the
               first
               step
               by
               which
               we
               beginne
               to
               walke
               our
               iourney
               to
               heauen
               :
               that
               this
               doctrine
               doth
               quite
               ouerthrow
               this
               fayth
               ,
               and
               all
               the
               articles
               of
               the
               Creed
               proposed
               in
               it
               ,
               is
               proued
               .
               1.
               
               Because
               they
               distinguish
               three
               sortes
               of
               fayth
               .
               1.
               
               Historicall
               ,
               of
               thinges
               reuealed
               ,
               and
               related
               in
               scripture
               ,
               and
               proposed
               by
               the
               Apostles
               in
               the
               Creed
               ,
               such
               as
               are
               the
               Trinity
               ,
               Incarnation
               ,
               Passion
               ,
               Resurrection
               ,
               and
               Ascension
               of
               Christ
               ,
               with
               all
               other
               articles
               which
               all
               Christians
               vsually
               belieue
               .
               2.
               
               Generall
               ,
               of
               promises
               in
               generall
               ,
               and
               all
               graces
               promised
               by
               Christ
               to
               all
               ,
               as
               the
               sending
               of
               the
               Holy
               Ghost
               ,
               the
               coming
               to
               iudgment
               ,
               the
               raysing
               of
               the
               dead
               ,
               and
               the
               like
               ,
               which
               are
               generall
               for
               all
               .
               3.
               
               Speciall
               ,
               of
               the
               promise
               made
               to
               euery
               man
               in
               particuler
               of
               his
               predestination
               ,
               iustification
               ,
               and
               saluation
               ,
               by
               which
               euery
               one
               is
               made
               infallibly
               certaine
               that
               his
               sinnes
               are
               forgiuen
               him
               ,
               and
               that
               he
               shal
               be
               saued
               .
               Whereas
               ,
               I
               say
               ,
               they
               make
               these
               three
               sortes
               of
               Fayth
               ,
               the
               first
               and
               second
               of
               these
               Faithes
               ,
               to
               wit
               ,
               Historicall
               and
               Generall
               (
               by
               which
               they
               belieue
               the
               articles
               of
               the
               Creed
               &
               promises
               of
               God
               in
               general
               )
               they
               (a)
               affirme
               to
               be
               faigned
               not
               true
               fayth
               ,
               a
               shadow
               of
               Fayth
               ,
               not
               a
               real
               iustifying
               faith
               ,
               a
               Fayth
               which
               is
               common
               to
               the
               reprobate
               ,
               and
               damned
               ,
               &
               euen
               to
               the
               Diuels
               themselues
               ;
               and
               only
               the
               third
               ,
               or
               Special
               fayth
               they
               assigne
               to
               be
               the
               true
               diuine
               ,
               and
               supernaturall
               iustifying
               fayth
               ,
               which
               hath
               for
               his
               obiect
               the
               speciall
               mercy
               of
               God
               ,
               to
               them
               in
               particuler
               applyed
               ,
               the
               certainty
               of
               remission
               of
               their
               sinnes
               assuredly
               past
               ,
               and
               security
               of
               their
               saluation
               infallibly
               to
               come
               ,
               by
               which
               they
               doe
               as
               much
               or
               more
               assuredly
               belieue
               their
               iustification
               and
               saluation
               ,
               then
               they
               do
               the
               B.
               Trinity
               ,
               Incarnation
               ,
               or
               the
               rest
               of
               the
               articles
               of
               Fayth
               .
               Now
               ,
               if
               this
               speciall
               fayth
               be
               the
               only
               true
               ,
               diuine
               ,
               supernaturall
               and
               sauing
               fayth
               ,
               &
               by
               it
               is
               belieued
               only
               one
               article
               of
               the
               Creed
               (
               &
               that
               not
               truly
               as
               shall
               appeare
               )
               to
               wit
               ,
               
                 Remission
                 of
                 sinnes
              
               ;
               and
               the
               Historicall
               and
               Generall
               fayth
               ,
               by
               which
               the
               rest
               of
               the
               articles
               are
               belieued
               ,
               be
               only
               a
               shadow
               of
               Fayth
               ,
               a
               fayth
               of
               the
               damned
               ,
               and
               Diuells
               :
               then
               we
               haue
               
               no
               diuine
               ,
               and
               supernaturall
               fayth
               of
               the
               rest
               of
               the
               articles
               ,
               but
               belieue
               them
               only
               by
               a
               Faith
               which
               is
               a
               fained
               faith
               ,
               a
               shadow
               ,
               and
               no
               more
               a
               guift
               of
               God
               ,
               then
               the
               fayth
               of
               the
               damned
               ,
               and
               the
               Diuells
               in
               hell
               .
               Therefore
               all
               true
               ●nd
               diuine
               beliefe
               of
               the
               articles
               of
               the
               Creed
               ,
               is
               by
               this
               special
               doctrine
               of
               speciall
               Fayth
               ,
               quite
               abolished
               and
               taken
               away
               from
               all
               Christians
               ,
               and
               nothing
               but
               a
               shadow
               of
               Fayth
               ,
               a
               fained
               and
               diabolicall
               faith
               left
               to
               them
               ,
               and
               so
               by
               one
               position
               of
               theirs
               is
               cut
               off
               all
               diuine
               fayth
               or
               beliefe
               of
               all
               the
               articles
               of
               the
               Creed
               .
            
             
               Secondly
               ,
               whiles
               they
               deny
               all
               authority
               of
               Tradition
               ,
               
               Church
               ,
               Councels
               ,
               and
               Fathers
               ,
               and
               will
               belieue
               nothing
               but
               what
               they
               themselues
               find
               in
               Scripture
               ,
               and
               that
               as
               their
               priuate
               spirit
               interprets
               it
               :
               While
               they
               make
               their
               spirit
               ,
               the
               iudge
               of
               all
               fayth
               ,
               &
               all
               controuersies
               of
               fayth
               ,
               what
               is
               to
               be
               receaued
               or
               reiected
               ,
               belieued
               or
               condemned
               :
               While
               ,
               I
               say
               ,
               
               they
               doe
               thus
               ,
               they
               may
               by
               the
               vertue
               of
               this
               spirit
               call
               in
               question
               the
               authority
               ,
               and
               credit
               of
               the
               Creed
               it selfe
               ,
               with
               the
               authours
               of
               it
               ,
               as
               not
               to
               be
               found
               in
               Scripture
               ,
               and
               the
               particuler
               articles
               they
               may
               either
               reiect
               as
               counterfeit
               &
               intruded
               ,
               or
               els
               expound
               and
               interpret
               them
               as
               their
               spirit
               shal
               lead
               them
               .
               Thus
               Luther
               and
               Caluin
               following
               Erasmus
               (
               for
               Erasmus
               is
               sayd
               to
               
                 haue
                 layd
                 the
                 egge
                 which
                 Luther
                 hatched
                 ;
                 to
                 haue
                 insinuated
                 that
                 which
                 Luther
                 assured
              
               ;
               
               
                 to
                 haue
                 doubted
                 of
                 that
                 which
                 Luther
                 downe
                 right
                 denyed
              
               )
               made
               doubt
               of
               the
               authority
               of
               the
               Creed
               ,
               whether
               it
               was
               made
               by
               the
               Apostles
               or
               not
               .
               And
               the
               Seruetians
               in
               Transiluania
               (
               witnesse
               Canisius
               )
               admit
               it
               but
               so
               farre
               ,
               as
               it
               agrees
               with
               the
               word
               of
               God
               ,
               
               interpreted
               (
               no
               doubt
               )
               by
               their
               spirit
               .
               Thus
               did
               Beza
               by
               his
               spirit
               affirme
               ,
               that
               part
               of
               the
               sixt
               article
               ,
               
                 he
                 descended
                 into
                 hell
              
               ,
               
               to
               haue
               been
               thrust
               into
               the
               Creed
               .
               Thus
               Caluin
               and
               Zuinglius
               following
               likewise
               Erasmus
               ,
               by
               their
               spirit
               affirmed
               ,
               that
               part
               of
               the
               tenth
               article
               ,
               
                 the
                 Communion
                 of
                 Saints
              
               ,
               to
               haue
               beene
               intruded
               into
               this
               Creed
               out
               of
               some
               other
               Creed
               ,
               and
               not
               to
               haue
               beene
               found
               in
               the
               ancient
               Creeds
               .
               Thus
               Luther
               by
               his
               spirit
               changed
               in
               his
               Germane
               Creed
               the
               word
               
                 Catholike
                 Church
              
               ,
               into
               
                 Christian
                 Church
              
               .
               And
               Beza
               reiected
               the
               same
               word
               Catholike
               as
               most
               vaine
               and
               wicked
               .
               And
               thus
               by
               their
               Glosses
               ,
               
               
               and
               expositions
               vpon
               many
               articles
               as
               not
               pleasing
               their
               tast
               ,
               they
               wrest
               diuers
               ,
               as
               shall
               appeare
               ,
               from
               their
               natiue
               &
               proper
               sense
               (
               for
               example
               ,
               
                 he
                 descended
                 into
                 hell
              
               ,
               that
               is
               ,
               
                 he
                 descended
                 into
                 the
                 graue
              
               )
               &
               so
               make
               a
               new
               Creed
               in
               sense
               ,
               and
               meaning
               agreable
               to
               their
               spirit
               ,
               and
               the
               doctrine
               of
               it
               .
               Of
               which
               who
               will
               haue
               a
               full
               view
               ,
               let
               him
               read
               
                 Andr.
                 Iur.
              
               his
               Nullus
               and
               Nemo
               ,
               and
               Fitzsimons
               vpon
               the
               Masse
               where
               their
               many
               absurd
               glosses
               ,
               and
               expositions
               are
               at
               large
               discouered
               ,
               and
               confuted
               .
            
          
           
             
               
                 SVBDIV.
                 2.
              
               
               In
               particuler
               ,
               against
               all
               the
               twelue
               Articles
               of
               the
               Creed
               .
            
             
               THIRDL
               ,
               Y
               because
               by
               this
               doctrine
               ,
               and
               these
               Doctours
               are
               oppugned
               in
               particuler
               all
               the
               mysteries
               of
               fayth
               in
               euery
               article
               of
               the
               Creed
               ,
               
               which
               by
               this
               briefe
               enumeration
               of
               euery
               one
               shal
               be
               made
               manifest
               .
               And
               first
               in
               the
               first
               article
               attributed
               to
               S.
               Peter
               (
               I
               follow
               the
               diuision
               of
               S.
               
                 S.
                 Augustine
              
               ,
               and
               
                 Doctour
                 Kellison
              
               ,
               )
               is
               oppugned
               ,
               1.
               
               The
               faith
               and
               beliefe
               of
               all
               the
               articles
               in
               generall
               in
               the
               word
               Credo
               ,
               by
               all
               who
               hould
               that
               it
               is
               only
               a
               shadow
               ,
               a
               faigned
               ,
               &
               diabolicall
               Fayth
               ,
               not
               a
               true
               ,
               diuine
               ,
               and
               supernaturall
               Fayth
               ,
               tending
               to
               iustification
               by
               which
               euery
               Christian
               belieues
               these
               articles
               .
               2.
               
               Is
               oppugned
               the
               vnity
               of
               God
               (
               Deum
               )
               by
               Caluin
               ,
               who
               houldes
               that
               the
               Sonne
               hath
               an
               essence
               distinct
               from
               the
               Father
               ;
               By
               Beza
               ,
               and
               Stegius
               ,
               who
               hould
               that
               the
               essence
               is
               diuided
               into
               three
               persons
               .
               3.
               
               By
               Luther
               ,
               who
               houldes
               that
               the
               Diuinity
               is
               threefold
               .
               4.
               
               By
               Melancthon
               ,
               who
               houldes
               that
               there
               are
               three
               Diuinities
               or
               essences
               in
               God
               :
               By
               Sanctius
               ,
               who
               entitles
               his
               booke
               ,
               
                 De
                 tribus
                 Eloim
              
               ,
               of
               three
               Gods.
               5.
               
               By
               the
               Tritheits
               in
               Polonia
               ,
               who
               expresly
               hould
               there
               are
               three
               Gods
               ,
               and
               three
               Eternalls
               .
               6.
               
               Is
               oppugned
               the
               God-head
               it selfe
               ,
               and
               his
               mercy
               and
               goodnesse
               ,
               1.
               
               By
               all
               those
               who
               make
               God
               the
               authour
               ,
               willer
               ,
               commander
               and
               worker
               of
               sinne
               ,
               and
               damnation
               ,
               because
               so
               is
               his
               will
               and
               pleasure
               :
               Who
               ,
               make
               him
               a
               sinner
               ,
               a
               great
               sinner
               ,
               the
               only
               sinner
               :
               Who
               make
               him
               a
               lier
               ,
               a
               dissembler
               ,
               a
               tyrant
               ,
               and
               
               transforme
               him
               into
               a
               very
               deuill
               himselfe
               ;
               
               as
               is
               before
               proued
               and
               deduced
               .
               2.
               
               By
               those
               who
               make
               the
               diuinity
               of
               God
               passible
               ,
               as
               with
               Eutiches
               the
               auncient
               condemned
               hereticke
               ,
               
               Luther
               ,
               and
               
                 Iacobus
                 Andreas
              
               do
               .
               3.
               
               By
               those
               who
               affirme
               the
               diuinity
               to
               haue
               beene
               not
               only
               a
               mediatour
               betweene
               God
               and
               man
               ,
               as
               Caluin
               and
               Beza
               did
               ;
               but
               also
               to
               haue
               beene
               obediēt
               to
               God
               ,
               as
               Melancton
               ,
               and
               after
               him
               many
               Lutherans
               ,
               &
               Tigurins
               also
               did
               .
               And
               further
               to
               haue
               exercised
               the
               office
               of
               a
               Priest
               offering
               sacrifice
               to
               God
               ,
               as
               Iewell
               did
               affirme
               .
               All
               which
               opinions
               do
               make
               many
               Diuinities
               in
               God
               ,
               one
               inferiour
               to
               another
               ;
               because
               where
               one
               is
               a
               mediatour
               ,
               is
               obedient
               ,
               &
               doth
               offer
               sacrifice
               to
               another
               ,
               there
               must
               be
               a
               subordination
               ,
               subiection
               and
               distinction
               ,
               there
               one
               must
               be
               inferiour
               and
               distinct
               from
               the
               other
               ,
               and
               so
               there
               must
               be
               many
               distinct
               Diuinities
               ,
               and
               these
               inferiour
               one
               to
               another
               ,
               which
               is
               contrary
               to
               the
               nature
               of
               diuinity
               ,
               &
               God-head
               .
               4.
               
               Is
               oppugned
               the
               person
               of
               the
               Father
               ,
               
               and
               with
               him
               the
               whole
               B.
               Trinity
               by
               Luther
               ,
               who
               affirmes
               that
               the
               diuinity
               is
               as
               well
               three
               ,
               and
               of
               three
               sorts
               ,
               as
               are
               the
               three
               persons
               ;
               that
               the
               word
               Trinity
               is
               an
               
                 humane
                 inuention
                 ,
                 a
                 word
                 which
                 sounds
                 coldly
                 ,
                 and
                 is
                 not
                 to
                 be
                 vsed
                 ,
                 but
                 insteed
                 of
                 it
                 the
                 word
                 ,
                 God
              
               ;
               and
               did
               therupon
               thrust
               out
               of
               his
               Letanies
               that
               prayer
               ,
               
               
                 Holy
                 Trinity
                 one
                 God
                 haue
                 mercy
                 on
                 vs.
              
               And
               did
               leaue
               out
               of
               his
               Germane
               bible
               those
               words
               of
               S.
               Iohn
               (
               alleadged
               by
               
                 Athanasius
                 ,
                 Cyprian
              
               ,
               &
               Fulgentius
               to
               proue
               he
               blessed
               Trinity
               against
               the
               
                 Arrians
                 )
                 There
                 are
                 three
                 which
                 giue
                 testimony
                 in
                 heauen
                 ,
                 the
                 father
                 ,
                 the
                 word
                 ,
                 and
                 the
                 holy
                 ghost
                 ,
                 and
                 these
                 three
                 are
                 one
                 .
              
               To
               all
               which
               also
               Caluin
               subscribes
               ,
               who
               not
               only
               affirmes
               ,
               that
               the
               prayer
               ,
               
                 Holy
                 Trinity
                 ,
                 one
                 God
                 ,
                 haue
                 mercy
                 on
                 vs
                 ,
                 doth
                 displease
                 him
                 ,
                 as
                 sauouring
                 of
                 barbarisme
                 ,
              
               
               but
               also
               wrests
               all
               those
               places
               (
               by
               which
               the
               Fathers
               out
               of
               the
               old
               and
               new
               Testament
               did
               proue
               against
               Iews
               ,
               and
               Arrians
               ,
               the
               diuinity
               of
               Christ
               )
               to
               a
               contrary
               sense
               and
               meaning
               ,
               as
               the
               Lutherās
               (a)
               in
               diuers
               bookes
               on
               set
               purpose
               against
               him
               haue
               conuinced
               .
               And
               Danaeus
               (b)
               his
               successor
               after
               Beza
               ,
               followes
               him
               ,
               who
               affirmes
               that
               the
               same
               word
               Trinity
               ,
               and
               the
               same
               prayer
               ,
               
                 Holy
                 Trinity
                 haue
                 mercy
                 on
                 vs
                 ,
              
               
               
                 is
                 a
                 foolish
                 and
                 dangerous
                 prayer
                 .
              
               All
               which
               are
               directly
               contrary
               to
               the
               auncient
               orthodox
               ,
               and
               Catholicke
               doctrine
               of
               the
               
                 B.
                 Trinity
                 ,
                 three
                 persons
                 ,
                 
                 and
                 one
                 God.
              
               5.
               
               In
               the
               same
               first
               article
               is
               oppugned
               the
               omnipotency
               of
               God
               almighty
               by
               Beza
               (a)
               VVhitaker
               ,
               &
               others
               who
               affirme
               ,
               1.
               
               That
               God
               cannot
               place
               one
               body
               in
               two
               places
               by
               replication
               or
               other
               wayes
               ,
               that
               is
               ,
               Christs
               body
               in
               heauen
               ,
               and
               on
               the
               altar
               at
               the
               same
               time
               .
               2.
               
               That
               God
               cannot
               place
               two
               bodies
               in
               one
               place
               by
               penetration
               one
               of
               another
               ,
               that
               is
               ,
               that
               Christs
               body
               ,
               with
               the
               stone
               of
               the
               sepulcher
               at
               his
               resurrection
               ,
               with
               the
               dores
               of
               the
               house
               at
               the
               entring
               to
               his
               disciples
               ,
               and
               with
               the
               solidity
               of
               the
               heauens
               at
               his
               ascensiō
               ,
               could
               not
               be
               togeather
               in
               one
               place
               ,
               but
               the
               stone
               ,
               dores
               ,
               or
               heauen
               were
               diuided
               ,
               opened
               ,
               or
               resolued
               into
               some
               liquid
               matter
               .
               3.
               
               That
               God
               cannot
               draw
               a
               camell
               or
               a
               cable-rope
               ,
               as
               it
               is
               said
               in
               the
               Ghospell
               ,
               though
               a
               needles
               eye
               .
               4.
               
               That
               God
               hath
               no
               absolute
               power
               to
               do
               any
               more
               then
               he
               hath
               already
               done
               .
               5.
               
               That
               the
               position
               of
               the
               archangell
               
                 Gabriel
                 ,
                 Any
                 word
                 is
                 not
                 impossible
                 with
                 God
                 ,
              
               is
               not
               generally
               to
               be
               belieued
               ,
               nor
               vniuersally
               to
               be
               admitted
               .
               Al
               which
               if
               they
               be
               true
               ,
               that
               is
               ,
               if
               the
               diuinity
               be
               passible
               ,
               be
               a
               mediatour
               ,
               be
               a
               priest
               ,
               and
               be
               three
               ,
               and
               distinct
               as
               the
               person
               are
               ;
               if
               God
               be
               the
               authour
               and
               worker
               of
               all
               sinne
               and
               euill
               ,
               if
               the
               word
               Trinity
               ,
               and
               the
               prayer
               ,
               
                 Holy
                 Trinity
                 haue
                 mercy
                 on
                 vs
                 ,
              
               be
               to
               be
               left
               out
               as
               barbarous
               ,
               foolish
               ,
               and
               dangerous
               ;
               if
               God
               cannot
               place
               one
               body
               in
               two
               places
               ,
               or
               two
               bodies
               in
               one
               place
               ,
               cannot
               draw
               a
               cable-rope
               through
               a
               needles
               eyes
               ,
               can
               do
               no
               more
               then
               he
               hath
               done
               ;
               then
               is
               the
               Deity
               ,
               the
               vnity
               ,
               the
               Trinity
               ,
               the
               goodnes
               and
               the
               omnipotēcy
               of
               God
               (
               all
               which
               are
               by
               this
               first
               article
               belieued
               )
               by
               this
               doctrine
               and
               these
               Doctours
               oppugned
               ,
               and
               so
               the
               Fayth
               of
               the
               first
               article
               reiected
               .
            
             
               Secondly
               ,
               in
               the
               second
               article
               attributed
               to
               
                 S.
                 Iohn
              
               ,
               is
               oppugned
               the
               worke
               of
               the
               whole
               Trinity
               ,
               (b)
               the
               
                 Creation
                 of
                 heauen
                 and
                 earth
              
               ,
               1.
               
               By
               Caluin
               ,
               who
               will
               haue
               only
               the
               
                 Father
                 properly
                 to
                 be
                 creatour
                 of
                 heauen
                 and
                 earth
                 ,
                 as
                 to
                 whome
                 alone
                 the
                 name
                 of
                 God
                 by
                 excellency
                 is
                 due
                 ,
                 and
                 the
                 Sonne
                 to
                 be
                 the
                 Vicar
                 of
                 the
                 Father
                 ,
                 and
                 to
                 haue
                 the
                 second
                 degree
                 of
                 honour
                 after
                 him
                 .
              
               2.
               
               By
               
                 Stenberge
                 ,
                 Seruetus
                 ,
                 Blandrata
                 ,
                 Somarus
                 ,
                 Francus
                 ,
              
               &
               others
               cyted
               
               by
               Kellison
               ,
               who
               deny
               the
               Diuinity
               of
               the
               holy
               Ghost
               ,
               
               as
               the
               third
               person
               in
               the
               Trinity
               ,
               and
               admit
               only
               a
               vertue
               from
               the
               father
               ,
               which
               they
               call
               the
               holy
               Ghost
               .
               But
               if
               the
               father
               be
               only
               God
               ,
               if
               the
               sonne
               be
               inferiour
               as
               his
               vicar
               and
               second
               to
               him
               ,
               if
               the
               holy
               Ghost
               be
               only
               the
               vertue
               of
               the
               father
               ,
               not
               a
               person
               distinct
               from
               him
               ;
               then
               is
               only
               the
               father
               ,
               and
               not
               the
               sonne
               and
               the
               holy
               Ghost
               with
               the
               whole
               Trinity
               ,
               the
               
                 creatour
                 of
                 heauen
                 and
                 earth
              
               .
               Wherby
               the
               second
               article
               is
               oppugned
               .
               
            
             
               Thirdly
               ,
               In
               the
               third
               article
               ,
               attributed
               to
               S.
               Iames
               the
               greater
               is
               oppugned
               the
               diuinity
               of
               the
               sonne
               &
               second
               person
               ,
               
                 Iesus
                 Christ
                 his
                 only
                 sonne
                 our
                 Lord.
              
               1.
               
               By
               Luther
               who
               detested
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               consubstātiall
               (
               signifying
               the
               sonne
               to
               be
               of
               the
               same
               substance
               with
               the
               father
               )
               and
               made
               the
               diuinity
               of
               the
               sonne
               passible
               with
               Eutiches
               ,
               
               as
               I
               haue
               shewed
               before
               .
               2.
               
               By
               
                 Caluin
                 ,
                 Beza
              
               ,
               and
               Whitaker
               ,
               who
               admit
               Christ
               to
               be
               sonne
               of
               the
               father
               ,
               but
               not
               to
               be
               God
               of
               the
               father
               ,
               
               or
               of
               the
               essence
               of
               the
               father
               ,
               or
               God
               of
               God
               ,
               as
               the
               
                 Nicene
                 Creed
              
               expresseth
               ,
               but
               God
               of
               himselfe
               ,
               and
               withall
               affirmes
               that
               the
               father
               doth
               not
               continually
               &
               eternally
               beget
               the
               sonne
               .
               3.
               
               By
               
                 Caluin
                 ,
                 Beza
              
               ,
               &
               others
               before
               cited
               who
               make
               Christ
               as
               God
               ,
               a
               mediatour
               and
               priest
               ,
               and
               both
               to
               pray
               ,
               and
               to
               be
               obedient
               to
               the
               father
               ;
               and
               distinguish
               in
               him
               a
               person
               of
               God
               distinct
               from
               the
               person
               of
               a
               mediatour
               ,
               and
               therby
               with
               Nestorius
               make
               him
               to
               haue
               two
               persons
               .
               All
               which
               if
               it
               be
               true
               ,
               that
               is
               ,
               if
               the
               sonne
               ,
               or
               second
               person
               as
               God
               ,
               be
               not
               cōsubstantiall
               with
               the
               father
               ;
               if
               he
               be
               not
               God
               of
               God
               ;
               
               if
               he
               be
               passible
               ,
               the
               vicar
               and
               second
               after
               the
               father
               ;
               if
               he
               be
               a
               mediatour
               and
               priest
               obedient
               to
               the
               father
               ;
               if
               he
               haue
               two
               persons
               :
               then
               is
               he
               not
               God
               coequall
               and
               coeternall
               ,
               
               and
               the
               same
               in
               substance
               with
               the
               father
               ,
               nor
               one
               only
               sonne
               of
               God
               ,
               but
               two
               persons
               .
               And
               so
               this
               third
               article
               ,
               
               
                 Iesus
                 Christ
                 his
                 only
                 sonne
                 our
                 Lord
                 ,
              
               is
               oppugned
               .
            
             
               Fourthly
               ,
               In
               the
               fourth
               article
               ,
               attributed
               to
               
                 S.
                 Andrew
              
               ,
               is
               oppugned
               the
               humanity
               of
               Christ
               ,
               and
               virginity
               of
               his
               mother
               ,
               
                 VVho
                 was
                 conceiued
                 by
                 the
                 holy
                 Ghost
                 ,
                 borne
                 of
                 the
                 Virgin
                 Mary
                 .
              
               1.
               
               By
               the
               Vbiquitarians
               who
               make
               the
               humanity
               to
               haue
               omnipotency
               ,
               immensity
               &
               all
               the
               properties
               of
               the
               deity
               ,
               
               &
               so
               to
               do
               all
               ,
               to
               be
               all
               where
               ,
               and
               in
               all
               places
               ,
               which
               is
               proper
               
               to
               a
               diuine
               ,
               
               not
               humane
               nature
               .
               2.
               
               By
               the
               Anabaptists
               ,
               and
               others
               who
               make
               Christ
               to
               haue
               passed
               through
               the
               body
               of
               his
               mother
               ,
               as
               water
               doth
               through
               a
               conduct
               ,
               and
               not
               to
               haue
               taken
               flesh
               of
               her
               womb
               .
               3.
               
               By
               
                 Molineus
                 ,
                 Bucer
                 ,
                 Beza
              
               Willet
               ,
               and
               others
               who
               affirme
               our
               B.
               Lady
               to
               haue
               suffered
               detriment
               of
               her
               virginity
               in
               the
               birth
               of
               our
               
                 B.
                 Sauiour
              
               ,
               and
               so
               make
               Christ
               not
               to
               be
               borne
               of
               a
               virgin
               ,
               which
               this
               article
               affirmes
               .
            
             
               Fiftly
               ,
               In
               the
               fifth
               article
               ,
               attributed
               to
               
                 S.
                 Philip
              
               ,
               is
               oppugned
               the
               vertue
               of
               the
               death
               and
               passion
               of
               Christ
               ,
               
                 Who
                 suffered
                 vnder
                 Pontius
                 Pilate
                 ,
                 was
                 crucified
                 ,
                 dead
                 ,
                 and
                 buried
                 .
              
               And
               that
               many
               wayes
               .
               1.
               
               In
               that
               the
               vertue
               of
               his
               passiō
               is
               not
               (
               according
               to
               them
               )
               generall
               for
               al
               sinners
               and
               wicked
               persons
               ,
               but
               particuler
               only
               for
               a
               few
               elect
               ,
               
               that
               is
               ,
               for
               some
               certaine
               Protestāts
               ,
               of
               some
               one
               sect
               who
               only
               are
               the
               faithful
               among
               them
               ,
               leauing
               all
               the
               rest
               destitut
               of
               any
               vertue
               from
               it
               ,
               or
               of
               any
               vocation
               or
               iustification
               by
               meanes
               of
               it
               .
               2.
               
               In
               that
               those
               elect
               it
               cures
               not
               from
               sinne
               ,
               but
               only
               couers
               their
               sinne
               ;
               remits
               not
               sinne
               ,
               but
               only
               imputes
               it
               not
               ;
               washes
               not
               away
               the
               guilt
               or
               offence
               of
               sin
               ,
               but
               only
               frees
               them
               from
               the
               punishment
               due
               to
               it
               ;
               and
               enables
               not
               a
               man
               to
               resist
               sinne
               ,
               but
               permits
               him
               in
               euery
               action
               to
               sinne
               ;
               strengthens
               him
               not
               to
               keep
               any
               one
               commandement
               ,
               but
               leaues
               him
               so
               that
               he
               must
               needes
               breake
               all
               .
               3.
               
               In
               that
               it
               giues
               to
               the
               soule
               of
               mā
               neither
               any
               life
               of
               grace
               ,
               by
               which
               it
               raises
               him
               from
               spirituall
               death
               to
               life
               ,
               nor
               any
               inherent
               iustice
               ,
               by
               which
               it
               makes
               him
               iust
               before
               God
               ,
               cleane
               from
               any
               sinne
               ,
               or
               solid
               in
               any
               perfection
               of
               vertue
               ,
               piety
               ,
               and
               good
               life
               ,
               nor
               any
               vertue
               by
               which
               it
               enables
               him
               to
               do
               any
               good
               worke
               ,
               to
               satisfy
               for
               any
               offence
               ,
               or
               to
               merit
               any
               reward
               of
               glory
               ,
               or
               increase
               of
               grace
               ;
               nor
               any
               inward
               vnction
               ,
               by
               which
               it
               adopts
               him
               to
               be
               ,
               and
               to
               be
               called
               the
               sonne
               of
               God
               ,
               or
               to
               be
               inheritour
               of
               the
               kingdome
               of
               heauen
               .
               4.
               
               It
               had
               in
               Christ
               ,
               as
               it
               was
               endured
               and
               offered
               by
               him
               ,
               no
               dignity
               from
               his
               diuine
               person
               ,
               which
               did
               giue
               an
               infinit
               valew
               and
               worth
               to
               euery
               action
               ;
               it
               had
               no
               vertue
               or
               validity
               to
               satisfy
               Gods
               iustice
               for
               any
               sin
               ,
               to
               pay
               a
               price
               sufficient
               &
               equiualent
               for
               any
               sinne
               ;
               it
               could
               not
               by
               all
               the
               paines
               and
               torments
               which
               Christ
               suffered
               in
               
               body
               ,
               euen
               to
               the
               sheding
               of
               the
               last
               droppe
               of
               his
               bloud
               ,
               auaile
               any
               thing
               for
               mans
               redemption
               ,
               except
               he
               had
               suffered
               in
               soule
               also
               .
               It
               could
               not
               redeeme
               man
               from
               any
               sinne
               ,
               except
               Christ
               besides
               had
               suffered
               all
               the
               paines
               due
               to
               sinne
               ,
               euen
               the
               same
               torments
               of
               Hell
               ,
               which
               any
               damned
               doth
               suffer
               for
               sin
               .
               It
               so
               far
               ouercame
               Christ
               ,
               that
               it
               made
               him
               troubled
               ,
               inconsiderate
               ,
               abrupt
               ,
               effeminate
               ,
               doubtfull
               of
               Gods
               fauour
               ,
               and
               forgetfull
               of
               his
               office
               of
               a
               Redeemer
               .
               It
               made
               him
               wauering
               ,
               staggering
               ,
               desperate
               ,
               &
               renouncing
               his
               saluation
               .
               It
               tormented
               him
               with
               horrour
               of
               conscience
               ,
               with
               anxiety
               of
               mind
               ,
               with
               sense
               of
               Gods
               wrath
               ,
               and
               with
               feeling
               of
               the
               sorrowes
               ,
               paines
               ,
               and
               torments
               of
               eternall
               death
               and
               hell
               .
               All
               which
               as
               it
               is
               their
               doctrine
               of
               the
               death
               and
               passion
               of
               Christ
               in
               their
               owne
               particuler
               wordes
               before
               cyted
               ;
               so
               it
               derogates
               from
               the
               vertue
               of
               Christs
               bloud
               ,
               &
               diminish●
               the
               dignity
               of
               his
               passion
               ,
               and
               is
               dishonourable
               ,
               sacrilegious
               ,
               and
               blasphemous
               to
               his
               person
               ,
               and
               in
               all
               oppugnes
               this
               article
               of
               
                 Christs
                 suffering
                 vnder
                 Pontius
                 Pilate
              
               .
               All
               which
               is
               contrary
               in
               our
               Catholike
               doctrine
               ,
               as
               shal
               afterward
               be
               shewed
               ,
               which
               attributes
               to
               the
               vertue
               and
               passion
               of
               Christ
               that
               dignity
               ,
               validity
               ,
               and
               vertue
               ,
               that
               euery
               action
               ,
               any
               passion
               ,
               the
               least
               drop
               of
               his
               bloud
               was
               sufficient
               &
               superaboundant
               to
               haue
               pacified
               Gods
               wrath
               ,
               satisfyed
               his
               iustice
               ,
               paid
               the
               price
               of
               sinne
               ,
               &
               redeemed
               from
               sinne
               &
               hell
               ,
               all
               the
               world
               and
               infinit
               worlds
               more
               ;
               and
               that
               it
               did
               
                 de
                 facto
              
               merit
               for
               all
               men
               inward
               grace
               to
               wash
               away
               &
               remit
               the
               guilt
               of
               sinne
               ,
               to
               giue
               life
               and
               beauty
               to
               the
               soule
               ,
               to
               adopt
               it
               to
               the
               title
               of
               the
               sonne
               of
               God
               ;
               that
               it
               did
               giue
               strength
               to
               man
               to
               resist
               sinne
               before
               it
               be
               committed
               ,
               and
               satisfy
               for
               it
               in
               some
               sort
               after
               it
               be
               committed
               ,
               to
               keep
               Gods
               Commandmēts
               ,
               &
               to
               merit
               a
               reward
               at
               Gods
               handes
               .
               Of
               which
               doctrine
               whether
               doth
               giue
               more
               honour
               &
               vertue
               to
               the
               death
               &
               passion
               of
               Christ
               ,
               &
               his
               suffering
               vnder
               
                 Pontius
                 Pilate
              
               for
               vs
               ,
               
               let
               the
               indifferent
               Reader
               be
               Iudge
               .
            
             
               Sixthly
               ,
               in
               the
               sixth
               article
               ,
               attributed
               to
               S.
               Thomas
               ,
               is
               oppugned
               both
               the
               descension
               of
               Christ
               into
               hell
               ,
               &
               his
               Resurrection
               from
               the
               dead
               :
               
                 He
                 descended
                 into
                 hell
                 ,
                 and
                 the
                 third
                 day
                 rose
                 againe
                 from
                 the
                 dead
                 .
              
               And
               first
               his
               reall
               descending
               in
               
               soule
               to
               
                 Limbus
                 Patrum
              
               to
               free
               the
               Fathers
               there
               ,
               and
               make
               them
               blessed
               ,
               or
               (
               which
               is
               propable
               )
               to
               the
               place
               of
               the
               damned
               also
               ,
               not
               to
               suffer
               ,
               but
               to
               confound
               the
               Diuell
               ,
               &
               shew
               his
               Maiesty
               ,
               is
               oppugned
               .
               1.
               
               By
               those
               who
               deny
               that
               any
               
                 Limbus
                 Patrum
              
               was
               euer
               at
               all
               ,
               and
               affirme
               that
               the
               soules
               of
               the
               dead
               Patriarches
               were
               locally
               in
               heauen
               ,
               though
               not
               beatifically
               blessed
               by
               the
               sight
               of
               God
               before
               Christ
               ,
               as
               (a)
               Caluin
               &
               (b)
               Beza
               .
               2.
               
               By
               those
               who
               deny
               that
               as
               yet
               there
               is
               any
               locall
               place
               of
               hell
               at
               all
               ,
               or
               any
               reall
               fire
               and
               torments
               of
               the
               damned
               there
               ,
               as
               (c)
               Luther
               ,
               (d)
               Bucer
               ,
               (e)
               Brentius
               ,
               (f)
               Lobecius
               ,
               (g)
               Perkins
               ,
               (h)
               VVillet
               ,
               (i)
               Caluin
               ,
               &
               the
               Deuines
               of
               
                 (
                 k
                 )
                 Heidelberge
              
               .
               3.
               
               By
               those
               who
               deny
               his
               descension
               to
               haue
               been
               either
               in
               body
               or
               soule
               substantially
               ,
               but
               only
               in
               vertue
               and
               effect
               meritoriously
               ,
               in
               that
               he
               merited
               the
               freedome
               both
               of
               the
               Patriarches
               before
               him
               ,
               and
               of
               vs
               after
               him
               ,
               from
               the
               paines
               of
               hell
               ,
               as
               
                 Bullinger
                 ,
                 Zuinglius
              
               ,
               the
               Diuines
               of
               VVittemberge
               ,
               and
               others
               .
               4.
               
               By
               those
               who
               affirme
               his
               descension
               to
               Hell
               to
               haue
               beene
               only
               in
               body
               ,
               not
               in
               soule
               ,
               and
               that
               not
               to
               the
               lowest
               Hell
               ,
               but
               only
               to
               the
               graue
               ,
               or
               buriall
               ;
               and
               so
               Act.
               2.
               
               
                 Thou
                 shalt
                 not
                 leaue
                 my
                 soule
                 in
                 hell
                 ,
              
               they
               change
               soule
               into
               carkasse
               ,
               and
               hell
               into
               graue
               ,
               translating
               it
               ,
               
                 Thou
                 shalt
                 not
                 leaue
                 my
                 carkasse
                 in
                 the
                 graue
                 ,
              
               as
               Beza
               ,
               and
               Bucer
               .
               5.
               
               By
               those
               who
               admit
               his
               descension
               to
               haue
               beene
               in
               soule
               ,
               but
               yet
               suffering
               the
               very
               paines
               of
               hell
               ,
               and
               of
               the
               damned
               ,
               either
               after
               his
               death
               in
               hell
               ,
               
               as
               
                 Luther
                 ,
                 Gerlachius
              
               ,
               and
               some
               other
               mentioned
               by
               Beza
               ,
               or
               before
               his
               death
               in
               the
               garden
               ,
               and
               vpon
               the
               Crosse
               ,
               as
               
                 Caluin
                 ,
                 VVillet
              
               ,
               and
               others
               before
               cited
               .
               6.
               
               By
               those
               who
               question
               this
               article
               as
               suspected
               to
               haue
               beene
               intruded
               into
               the
               Creed
               ,
               after
               it
               was
               made
               ,
               as
               Caluin
               .
               All
               which
               opinions
               as
               they
               either
               deny
               any
               
                 Limbus
                 Patrum
              
               to
               haue
               euer
               beene
               ,
               or
               any
               reall
               torments
               of
               hell
               as
               yet
               to
               be
               ;
               or
               ,
               as
               they
               affirme
               ,
               Christ
               to
               haue
               descended
               only
               in
               vertue
               and
               merit
               ,
               not
               in
               body
               or
               soule
               ,
               or
               only
               in
               body
               to
               the
               graue
               ,
               or
               in
               soule
               to
               suffer
               the
               paines
               of
               hell
               ,
               either
               after
               death
               in
               hel
               ,
               or
               before
               death
               vpon
               the
               Crosse
               and
               in
               the
               garden
               ,
               are
               all
               contrary
               to
               this
               part
               of
               this
               article
               ,
               in
               which
               is
               affirmed
               Christs
               descending
               into
               hell
               ,
               that
               is
               ,
               in
               soule
               to
               Limbus
               to
               free
               the
               Fathers
               ,
               and
               Patriarches
               there
               ,
               and
               to
               carry
               them
               with
               him
               into
               heauen
               .
            
             
             
               Secondly
               ,
               his
               Resurrection
               from
               the
               dead
               ,
               in
               the
               same
               article
               ,
               is
               oppugned
               .
               1.
               
               By
               those
               who
               ,
               according
               to
               Beza
               ,
               
               deny
               all
               resurrection
               as
               yet
               of
               Christs
               body
               more
               then
               of
               other
               mens
               .
               2.
               
               By
               the
               Vbiquitarians
               ,
               
               who
               affirme
               his
               body
               to
               haue
               had
               immensity
               ,
               and
               therby
               to
               haue
               beene
               euery
               where
               in
               all
               places
               euer
               after
               his
               Incarnation
               .
               3.
               
               By
               
                 Caluin
                 ,
                 Beza
              
               ,
               and
               other
               ,
               who
               deny
               his
               Resurrection
               with
               the
               guift
               of
               subtility
               or
               penetration
               ,
               and
               affirme
               that
               his
               body
               could
               not
               pierce
               through
               the
               stone
               of
               the
               sepulcher
               ,
               or
               enter
               the
               doors
               to
               his
               Disciples
               without
               either
               the
               remouing
               ,
               or
               altering
               of
               the
               nature
               of
               the
               dores
               ,
               and
               stone
               ,
               by
               resoluing
               them
               into
               some
               liquid
               matter
               .
               4.
               
               By
               Caluin
               and
               others
               ,
               who
               deny
               the
               rysing
               againe
               of
               his
               bloud
               ,
               that
               was
               shed
               vpon
               the
               Crosse
               ,
               
               &
               thereby
               the
               resurrection
               of
               his
               whole
               and
               entire
               body
               .
               All
               which
               ,
               as
               they
               deny
               either
               any
               resurrection
               at
               all
               ,
               or
               the
               complete
               Resurrection
               of
               Christs
               body
               ,
               or
               the
               resurrection
               of
               the
               same
               with
               subtilty
               or
               penetration
               ,
               do
               euery
               one
               oppugne
               this
               article
               of
               Christs
               resurrection
               from
               the
               dead
               in
               such
               due
               sense
               as
               it
               ought
               to
               be
               belieued
               .
            
             
               Seauenthly
               ,
               in
               the
               seauenth
               article
               ,
               attributed
               to
               S.
               Bartholomew
               ,
               is
               oppugned
               both
               the
               
                 ascending
                 of
                 Christ
                 to
                 heauen
              
               ,
               
               
                 and
                 his
                 sitting
                 at
                 the
                 right
                 hand
                 of
                 God
                 the
                 Father
                 ,
              
               by
               power
               and
               dignity
               equall
               to
               him
               in
               person
               and
               excelling
               all
               creatures
               in
               his
               humane
               nature
               .
               1.
               
               By
               the
               Vbiquitarians
               ,
               who
               by
               the
               all-presence
               of
               Christs
               body
               in
               euery
               place
               ,
               take
               from
               it
               all
               possibility
               of
               ascending
               to
               a
               new
               place
               .
               2.
               
               By
               Caluin
               ,
               who
               by
               giuing
               to
               Christ
               a
               power
               not
               equall
               with
               God
               ,
               
               but
               
                 Vicary
                 ,
                 or
                 deputary
              
               to
               him
               ,
               and
               an
               honour
               ,
               not
               the
               same
               ,
               but
               only
               second
               in
               degree
               to
               Christ
               after
               God
               the
               Father
               ;
               &
               by
               denying
               al
               situatiō
               either
               of
               sitting
               or
               standing
               of
               Christs
               body
               in
               heauen
               ,
               doth
               oppose
               both
               his
               Ascension
               ,
               and
               
                 sitting
                 at
                 the
                 right
                 hand
                 of
                 God.
              
               3.
               
               By
               the
               same
               Caluin
               ,
               and
               others
               who
               deny
               all
               Ascension
               through
               the
               heauens
               by
               way
               of
               penetration
               ,
               and
               admit
               it
               only
               by
               diuision
               ,
               and
               by
               cutting
               off
               the
               heauens
               .
               4.
               
               By
               those
               who
               yield
               the
               Patriarches
               a
               priority
               ,
               and
               deny
               Christ
               the
               primacy
               of
               tyme
               in
               ascending
               to
               heauē
               .
               All
               which
               ,
               as
               they
               either
               affirme
               an
               euery
               where
               presence
               of
               Christs
               body
               ,
               or
               a
               difference
               of
               honour
               between●
               Christ
               as
               
               God
               ,
               and
               God
               the
               Father
               ,
               or
               as
               they
               deny
               either
               any
               penetration
               of
               Christs
               body
               through
               the
               heauens
               ,
               or
               any
               priority
               of
               his
               ascending
               before
               other
               soules
               ,
               are
               all
               opposite
               to
               the
               manner
               of
               Christs
               ascension
               ,
               and
               sitting
               at
               the
               right
               hand
               of
               God
               in
               glory
               .
            
             
               
               Eightly
               ,
               in
               the
               eight
               article
               attributed
               to
               
                 S.
                 Matthew
              
               ,
               is
               oppugned
               the
               
                 Cōming
                 of
                 Christ
                 to
                 iudge
                 the
                 quicke
                 and
                 the
                 dead
                 ,
              
               by
               their
               generall
               doctrine
               ,
               that
               God
               is
               authour
               and
               worker
               of
               all
               sinnes
               ,
               that
               the
               Commandements
               of
               God
               are
               impossible
               ,
               that
               man
               hath
               no
               freewill
               ,
               that
               there
               is
               no
               reward
               for
               good
               deedes
               ,
               that
               all
               sinnes
               be
               mortall
               and
               damnable
               .
               For
               these
               supposed
               ,
               no
               way
               is
               left
               to
               discusse
               rightly
               the
               differēce
               of
               sinnes
               ,
               to
               punish
               iustly
               mens
               sinnes
               ,
               or
               to
               reward
               duly
               their
               good
               deeds
               .
            
             
               
               Ninthly
               ,
               In
               the
               ninth
               article
               ,
               attributed
               to
               
                 S.
                 Iames
              
               the
               lesser
               ,
               is
               oppugned
               the
               beliefe
               of
               
                 the
                 holy
                 Ghost
                 ,
                 and
                 of
                 the
                 Catholicke
                 Church
              
               (
               both
               which
               
                 S.
                 Augustine
              
               makes
               one
               article
               )
               .
               Of
               the
               holy
               Ghost
               ,
               in
               that
               some
               ,
               as
               hath
               been
               shewed
               ,
               make
               it
               only
               the
               vertue
               ,
               not
               the
               substance
               of
               God
               ;
               others
               ,
               expung
               it
               out
               of
               their
               Letanies
               .
               Others
               ,
               as
               the
               Geneuians
               ,
               deny
               the
               adoration
               of
               it
               .
               Others
               ,
               as
               before
               do
               make
               it
               the
               authour
               &
               worker
               of
               all
               sinne
               ,
               the
               sauiour
               of
               all
               sects
               ,
               who
               by
               a
               perswasion
               they
               cōceiue
               of
               it
               ,
               
               do
               euery
               one
               assure
               themselues
               of
               saluation
               ;
               which
               authority
               ,
               reason
               ,
               and
               experience
               conuince
               to
               be
               false
               .
               Of
               
                 the
                 holy
                 Catholicke
                 Church
              
               ;
               in
               that
               some
               reiect
               the
               name
               Catholicke
               as
               vaine
               ,
               and
               change
               it
               into
               Christian
               ,
               others
               leaue
               it
               wholy
               out
               of
               the
               Creed
               as
               superfluous
               ,
               and
               all
               of
               them
               do
               generally
               affirme
               the
               Church
               for
               many
               ages
               to
               haue
               beene
               latent
               ,
               inuisible
               ,
               erroneous
               ,
               adulterous
               ,
               and
               antichristian
               ,
               without
               either
               head
               to
               gouerne
               it
               ,
               or
               authority
               to
               end
               any
               controuersies
               ,
               and
               to
               conserue
               vnity
               ,
               or
               to
               punish
               offenders
               in
               it
               ,
               and
               without
               any
               sanctity
               in
               the
               professours
               of
               it
               ,
               whom
               they
               make
               all
               to
               be
               sinners
               ,
               and
               that
               in
               all
               sinnes
               generally
               ,
               and
               in
               great
               sins
               mortally
               ;
               &
               then
               how
               can
               such
               a
               Church
               be
               truely
               holy
               ,
               vniuersall
               ,
               and
               infallible
               ,
               in
               deciding
               the
               beliefe
               of
               articles
               &
               determination
               of
               controuersies
               ?
            
             
               Tenthly
               ,
               In
               the
               tenth
               article
               ,
               attributed
               to
               
                 S.
                 Simon
              
               ,
               is
               oppugned
               
                 the
                 Communion
                 of
                 Saints
                 ,
                 and
                 forgiuenesse
                 of
                 sinnes
                 .
              
               The
               
               
                 communion
                 of
                 saints
              
               is
               oppugned
               .
               1.
               
               
               The
               communion
               of
               saints
               in
               earth
               one
               with
               another
               ,
               by
               denying
               all
               meanes
               of
               vnity
               in
               faith
               vnder
               one
               head
               and
               Iudge
               .
               2.
               
               The
               communion
               of
               saints
               in
               earth
               with
               the
               soules
               in
               purgatory
               ,
               by
               denying
               all
               prayer
               for
               the
               dead
               .
               3.
               
               The
               communion
               of
               Saints
               in
               earth
               with
               the
               Saints
               in
               heauen
               ,
               by
               denying
               all
               honour
               or
               praying
               by
               vs
               vnto
               them
               ,
               and
               all
               knowledge
               ,
               and
               praying
               by
               them
               either
               for
               vs
               in
               earth
               ,
               or
               others
               in
               purgatory
               .
               The
               
                 remission
                 of
                 sinnes
              
               is
               oppugned
               by
               denying
               al
               power
               of
               priesthood
               in
               Gods
               church
               to
               pronounce
               any
               sentence
               of
               absolution
               ,
               all
               vertue
               in
               Sacraments
               to
               haue
               any
               operation
               as
               instruments
               in
               the
               remitting
               of
               sinne
               ,
               all
               infusion
               of
               grace
               to
               blot
               out
               and
               wash
               away
               all
               vncleannesse
               and
               deformity
               of
               any
               sinne
               ,
               either
               originall
               or
               actuall
               ,
               which
               according
               to
               them
               ,
               are
               neuer
               remitted
               or
               taken
               away
               ,
               but
               only
               couered
               ,
               and
               not
               imputed
               .
               
            
             
               Eleuenthly
               ,
               In
               the
               eleauenth
               article
               ,
               attributed
               to
               S.
               
                 Iudas
                 Thaddaeus
              
               ,
               is
               oppugned
               
                 the
                 resurrection
                 of
                 the
                 body
              
               ,
               by
               all
               who
               before
               oppugned
               the
               resurrection
               of
               Christs
               body
               ,
               and
               by
               many
               who
               now
               a
               dayes
               ,
               euen
               in
               England
               ,
               admit
               a
               resurrection
               in
               a
               like
               body
               ,
               but
               not
               in
               the
               same
               body
               which
               was
               before
               .
            
             
               Twelthly
               ,
               In
               the
               twelth
               article
               attributed
               
                 S.
                 Matthias
              
               ,
               
               is
               oppugned
               
                 the
                 life
                 euerlasting
              
               .
               1.
               
               By
               Luther
               who
               one
               while
               affirmes
               that
               the
               soule
               is
               made
               by
               propagatiō
               
                 ex
                 traduce
              
               ,
               not
               by
               creation
               ,
               and
               that
               the
               immortality
               of
               it
               is
               a
               popish
               fiction
               out
               of
               the
               dunghill
               of
               the
               Popes
               decrees
               :
               anotherwhile
               ,
               
               that
               the
               soules
               of
               the
               iust
               &
               of
               many
               damned
               do
               sleepe
               senselesse
               ,
               vntill
               the
               day
               of
               iudgment
               ,
               and
               that
               dogges
               ,
               sheep
               ,
               oxen
               ,
               and
               fishes
               shal
               be
               in
               heauen
               for
               our
               recreation
               .
               2.
               
               
               By
               Caluin
               who
               affirmes
               that
               the
               soules
               of
               the
               blessed
               remaine
               sleeping
               in
               the
               porch
               ,
               &
               are
               not
               as
               yet
               entred
               into
               the
               kingdome
               of
               glory
               ,
               that
               
                 faith
                 is
                 remaining
                 in
                 heauen
              
               ,
               that
               it
               is
               
                 foolish
                 &
                 temerarious
                 to
                 enquire
                 where
                 the
                 soules
                 of
                 the
                 iust
                 are
                 ,
                 and
                 whether
                 as
                 yet
                 they
                 be
                 in
                 glory
                 ,
                 or
                 not
                 .
              
               All
               which
               &
               many
               such
               like
               opinions
               of
               theirs
               ,
               as
               they
               are
               the
               inuention
               of
               this
               priuate
               spirit
               ,
               and
               are
               both
               absurd
               wicked
               or
               blasphemous
               ;
               so
               are
               they
               all
               plaine
               contrary
               to
               the
               Apostles
               Creed
               ,
               and
               do
               directly
               oppugne
               the
               articles
               of
               it
               .
               And
               thus
               much
               of
               this
               priuate
               spirits
               doctrine
               as
               it
               
               oppugneth
               the
               articles
               of
               the
               Creed
               ,
               and
               in
               them
               all
               faith
               and
               beliefe
               .
            
          
        
         
           
             Of
             absurdities
             against
             Prayer
             ,
             and
             the
             Pater
             noster
             .
             SECT
             .
             VII
             .
          
           
             
               
                 SVBDIV.
                 1.
              
               
               In
               generall
               ,
               making
               all
               Prayer
               needlesse
               ,
               or
               hopelesse
               .
            
             
               
               SECONDLY
               ,
               This
               doctrine
               oppugneth
               the
               petitions
               of
               the
               
                 Pater
                 noster
              
               ,
               and
               all
               manner
               of
               prayer
               and
               deuotion
               to
               God
               ;
               for
               which
               we
               may
               note
               ,
               that
               as
               by
               faith
               we
               come
               to
               know
               God
               ,
               and
               his
               reuealed
               verities
               ;
               so
               by
               this
               hope
               we
               are
               animated
               to
               attaine
               to
               the
               fruition
               of
               God
               ,
               &
               all
               that
               is
               good
               for
               vs.
               An
               effect
               of
               this
               hope
               is
               prayer
               ,
               by
               which
               we
               are
               emboldened
               (
               in
               hope
               to
               obteine
               )
               to
               speake
               to
               God
               ,
               and
               aske
               of
               him
               what
               we
               stand
               in
               need
               of
               .
               Prayer
               therfore
               as
               it
               is
               ,
               according
               to
               S.
               Augustine
               ,
               an
               eleuating
               of
               the
               mind
               ,
               and
               a
               sacrifice
               to
               God
               ,
               a
               reliefe
               to
               man
               ,
               a
               terrour
               to
               Sathan
               ,
               a
               safegard
               to
               the
               soule
               ,
               a
               comfort
               to
               the
               Angells
               ,
               the
               perfect
               glory
               ,
               the
               certaine
               hope
               ,
               and
               incorrupted
               preseruer
               of
               all
               religion
               ;
               As
               it
               is
               an
               incense
               moūting
               vp
               to
               heauen
               ;
               a
               messenger
               we
               sēd
               to
               God
               ,
               where
               our selues
               cannot
               yet
               come
               ;
               a
               ladder
               by
               which
               we
               climbe
               to
               the
               throne
               of
               God
               ,
               and
               God
               descends
               to
               our
               vale
               of
               misery
               ;
               a
               hand
               which
               we
               reach
               to
               heauen
               &
               which
               God
               returnes
               filled
               with
               benedictiōs
               to
               vs
               againe
               :
               so
               it
               is
               not
               only
               a
               speciall
               vertue
               commended
               vnto
               vs
               by
               Christ
               who
               wils
               vs
               to
               pray
               ,
               and
               to
               pray
               often
               ,
               yea
               without
               intermission
               ,
               but
               also
               a
               chiefe
               practise
               ,
               the
               particulars
               wherof
               Christ
               himselfe
               did
               deliuer
               to
               vs
               both
               for
               the
               matter
               ,
               what
               ,
               and
               the
               māner
               ,
               how
               ,
               we
               should
               pray
               and
               make
               our
               petition
               .
               This
               he
               did
               in
               the
               
                 Pater
                 Noster
              
               ,
               and
               the
               seauen
               petitions
               of
               it
               ,
               which
               being
               a
               compendium
               of
               all
               we
               are
               to
               aske
               ,
               as
               the
               Creed
               is
               of
               all
               we
               are
               to
               belieue
               ,
               we
               make
               in
               it
               ,
               besides
               the
               preparatory
               preface
               (
               which
               teaches
               vs
               to
               haue
               confidence
               in
               God
               ,
               in
               that
               he
               is
               to
               vs
               not
               only
               a
               maister
               but
               
                 a
                 Father
              
               ,
               charity
               to
               our
               brethrē
               ,
               
               in
               that
               he
               is
               
                 our
                 Father
              
               and
               we
               all
               brethren
               ,
               his
               children
               by
               creation
               and
               adoption
               ,
               and
               a
               Reuerence
               both
               to
               Gods
               Maiesty
               as
               residing
               in
               heauen
               ,
               and
               also
               to
               his
               Saints
               and
               seruants
               in
               whom
               specially
               as
               
                 in
                 the
                 heauens
              
               he
               dwels
               and
               reignes
               by
               grace
               ,
               as
               
                 S.
                 Augustine
              
               expounds
               it
               ;
               )
               besides
               ,
               I
               say
               ,
               this
               preface
               or
               preparation
               we
               make
               seauen
               petitions
               of
               seauen
               seuerall
               things
               vnto
               God
               ,
               in
               which
               we
               desire
               blessings
               at
               Gods
               hands
               ,
               
               either
               positiue
               of
               good
               things
               to
               be
               obtained
               ;
               or
               preseruatiue
               from
               euill
               things
               to
               be
               auoided
               .
               The
               positiue
               blessings
               we
               craue
               are
               either
               spirituall
               or
               corporall
               ;
               the
               spirituall
               are
               ,
               1.
               
                 the
                 sanctification
                 of
                 Gods
                 name
              
               in
               the
               first
               petition
               ,
               that
               is
               ,
               either
               true
               knowledge
               of
               him
               ,
               or
               right
               honour
               to
               him
               ,
               or
               constant
               perseuerance
               in
               him
               .
               2.
               
               The
               
                 coming
                 of
                 his
                 kingdome
              
               in
               the
               second
               ,
               that
               is
               ,
               the
               dilatation
               of
               his
               Church
               on
               earth
               ,
               the
               increase
               of
               his
               grace
               in
               our
               harts
               ,
               &
               the
               obteining
               of
               his
               glory
               in
               heauen
               .
               3.
               
               
                 The
                 obedience
                 to
                 his
                 will
                 in
                 earth
                 ,
                 as
                 it
                 is
                 in
                 heauen
              
               in
               the
               third
               ,
               that
               is
               ,
               as
               Gods
               will
               is
               done
               by
               Angells
               ,
               so
               it
               may
               be
               done
               by
               man
               ,
               as
               it
               is
               done
               by
               the
               iust
               ,
               so
               it
               may
               by
               sinners
               ,
               as
               it
               is
               wrought
               in
               the
               spirit
               ,
               so
               it
               may
               be
               in
               the
               flesh
               .
               The
               corporall
               blessings
               we
               craue
               ,
               are
               
                 our
                 dayly
                 bread
              
               in
               the
               fourth
               ,
               that
               is
               ,
               either
               temporall
               food
               for
               the
               body
               ,
               or
               doctrinall
               for
               knowledge
               of
               the
               vnderstanding
               ,
               or
               sacramentall
               of
               the
               Eucharist
               ,
               and
               whatsoeuer
               is
               conuenient
               for
               both
               soule
               &
               body
               ,
               &
               these
               are
               the
               four
               first
               petitions
               of
               positiue
               blessings
               .
               The
               preseruatiue
               blessings
               are
               from
               euils
               from
               which
               we
               desire
               to
               be
               freed
               ,
               &
               those
               either
               euils
               past
               as
               sin
               ,
               
                 forgiue
                 vs
                 our
                 trespasses
              
               ,
               in
               the
               fifth
               against
               God
               ,
               our
               neighbours
               ,
               or
               ourselus
               ,
               by
               commissiō
               or
               omission
               ,
               by
               thought
               ,
               word
               or
               deed
               ;
               or
               euils
               present
               
                 lead
                 vs
                 not
                 into
                 tēptation
              
               in
               the
               sixt
               ,
               that
               is
               ,
               permit
               vs
               not
               to
               fall
               into
               any
               occasion
               or
               danger
               of
               sin
               by
               concupiscence
               of
               the
               flesh
               ,
               vanity
               of
               the
               world
               ,
               and
               malice
               of
               the
               Diuell
               ;
               Or
               euils
               to
               come
               ,
               
                 deliuer
                 vs
                 from
                 euill
              
               in
               the
               seauenth
               ,
               that
               is
               ,
               from
               all
               paine
               due
               to
               sinne
               originall
               or
               actuall
               ,
               by
               affliction
               in
               this
               life
               ,
               or
               by
               torments
               in
               the
               next
               life
               either
               in
               Purgatory
               ,
               or
               in
               hell
               ,
               and
               from
               whatsoeuer
               may
               hinder
               vs
               from
               God
               ,
               and
               all
               goodnes
               in
               this
               or
               the
               next
               life
               .
               In
               which
               are
               summarily
               contained
               all
               the
               thinges
               pertaining
               to
               the
               honour
               of
               God
               ,
               or
               necessary
               for
               our
               body
               or
               soules
               ,
               in
               this
               life
               ,
               or
               the
               next
               .
            
             
             
               It
               remaines
               to
               shew
               ,
               that
               the
               former
               positions
               of
               the
               Protestants
               do
               :
               make
               all
               these
               petitions
               needlesse
               ,
               
               or
               fruitlesse
               ;
               needlesse
               ,
               as
               of
               thinges
               certaine
               ,
               which
               need
               to
               be
               asked
               ;
               fruitlesse
               ,
               as
               of
               thinges
               impossible
               which
               cannot
               be
               obtained
               :
               which
               is
               shewed
               two
               wayes
               ,
               first
               in
               generall
               of
               all
               prayer
               ;
               secondly
               in
               particuler
               ,
               of
               these
               petitions
               .
               In
               generall
               thus
               ,
               1.
               
               That
               prayer
               is
               needlesse
               which
               prayes
               for
               that
               which
               is
               certaine
               &
               cannot
               faile
               vs
               ,
               as
               either
               already
               past
               ,
               or
               assuredly
               possest
               ,
               or
               to
               come
               ;
               as
               for
               example
               ,
               that
               Christ
               should
               be
               borne
               or
               crucifyed
               which
               is
               past
               ,
               or
               that
               I
               should
               be
               a
               man
               ,
               or
               an
               English
               man
               ,
               which
               I
               am
               sure
               I
               am
               ,
               or
               that
               to
               morrow
               the
               Sunne
               should
               ryse
               ,
               or
               that
               men
               should
               rise
               at
               the
               day
               of
               iudgment
               ,
               which
               they
               are
               sure
               to
               do
               .
               Againe
               ,
               that
               prayer
               is
               fruitles
               which
               prayes
               for
               that
               which
               is
               impossible
               to
               be
               had
               ,
               as
               for
               a
               mother
               to
               pray
               that
               she
               were
               a
               Maid
               ,
               and
               Virgin
               againe
               ,
               or
               for
               that
               an
               old
               man
               to
               pray
               that
               he
               were
               young
               againe
               ,
               and
               might
               neuer
               dye
               ,
               both
               which
               are
               impossible
               ,
               though
               not
               both
               equally
               .
               But
               ,
               according
               to
               the
               Protestant
               grounds
               ,
               such
               are
               generally
               all
               their
               prayers
               ,
               for
               if
               they
               pray
               for
               remission
               of
               sins
               ,
               for
               the
               fauour
               of
               God
               ,
               for
               perseuerance
               in
               Fayth
               ,
               or
               for
               the
               glory
               of
               heauen
               ,
               their
               prayer
               is
               as
               needlesse
               ,
               as
               to
               pray
               for
               the
               birth
               of
               Christ
               past
               ,
               or
               for
               the
               day
               of
               iudgment
               to
               come
               ,
               because
               euery
               one
               by
               his
               speciall
               faith
               belieues
               as
               certainly
               that
               his
               sinnes
               are
               forgiuen
               him
               ,
               as
               by
               his
               generall
               fayth
               ,
               that
               Christ
               was
               crucified
               for
               him
               ;
               as
               assuredly
               that
               he
               shall
               perseuer
               in
               fayth
               and
               come
               to
               heauen
               ,
               as
               that
               there
               shal
               be
               a
               day
               of
               iudgment
               and
               resurrection
               of
               his
               body
               ;
               therefore
               prayer
               for
               the
               one
               is
               as
               needlesse
               as
               for
               the
               other
               .
               Againe
               ,
               if
               they
               pray
               for
               Gods
               grace
               to
               wash
               them
               from
               sin
               ,
               to
               keep
               Gods
               commandements
               ,
               to
               auoid
               concupiscence
               and
               lust
               ,
               and
               to
               loue
               God
               aboue
               all
               ,
               and
               not
               to
               offend
               him
               ,
               their
               prayer
               is
               as
               fruitlesse
               ,
               as
               to
               pray
               for
               Gods
               grace
               to
               keep
               them
               euer
               being
               sicke
               or
               euer
               dying
               ,
               or
               to
               leape
               ouer
               the
               sea
               ,
               or
               fly
               to
               the
               starres
               ,
               because
               according
               to
               them
               ,
               the
               one
               is
               as
               impossible
               as
               the
               other
               ,
               therefore
               as
               hopelesse
               to
               be
               obtained
               by
               prayer
               as
               the
               other
               .
               2.
               
               To
               pray
               for
               the
               preuenting
               of
               any
               euil
               ,
               whether
               it
               be
               
                 malum
                 culpae
              
               ,
               as
               sinne
               ,
               or
               
                 malum
                 poenae
              
               ,
               as
               punishment
               ,
               and
               whether
               it
               be
               punishment
               temporall
               as
               losse
               
               of
               goods
               ,
               affliction
               of
               body
               ,
               or
               death
               of
               friends
               ;
               or
               spirituall
               as
               losse
               of
               fayth
               ,
               of
               Gods
               fauour
               ,
               and
               of
               the
               ioyes
               of
               heauen
               ,
               or
               to
               pray
               for
               the
               obtayning
               of
               any
               good
               either
               temporal
               ,
               as
               riches
               ,
               health
               ,
               or
               the
               life
               of
               friends
               ;
               or
               spirituall
               ,
               as
               the
               good
               of
               Gods
               Church
               ,
               the
               remission
               of
               our
               sinnes
               ,
               and
               our
               perseuerance
               in
               state
               of
               grace
               ,
               or
               obtaining
               the
               kingdome
               of
               heauen
               ,
               is
               both
               needlesse
               and
               fruitlesse
               ,
               because
               all
               as
               well
               euill
               as
               good
               shall
               infallibly
               fall
               out
               as
               God
               hath
               ,
               according
               to
               his
               owne
               irrespectiue
               ,
               immutable
               ,
               &
               ineuitable
               will
               &
               pleasure
               ,
               decreed
               and
               appointed
               it
               ;
               therefore
               needlesse
               it
               is
               to
               pray
               for
               the
               obtaining
               of
               good
               ,
               and
               fruitlesse
               to
               pray
               for
               the
               preuenting
               of
               euill
               ,
               because
               both
               must
               fall
               certainly
               as
               God
               hath
               ordained
               &
               decreed
               .
               What
               end
               or
               vse
               therfore
               is
               there
               of
               prayer
               ,
               since
               the
               euent
               and
               the
               effect
               will
               be
               the
               same
               as
               well
               without
               prayer
               as
               with
               prayer
               ,
               all
               as
               God
               ,
               without
               any
               respect
               or
               foreseene
               consideration
               of
               vs
               ,
               or
               our
               deserts
               ,
               or
               prayers
               ,
               or
               other
               works
               ,
               hath
               according
               to
               his
               owne
               absolute
               will
               decreed
               and
               appointed
               to
               happen
               to
               vs.
               
            
             
               Thirdly
               ,
               willingly
               to
               do
               any
               act
               which
               is
               belieued
               and
               supposed
               to
               be
               a
               sinne
               ,
               
               and
               that
               mortall
               deseruing
               eternall
               damnation
               is
               vnlawfull
               ,
               sinnefull
               ,
               and
               damnable
               ,
               and
               so
               not
               to
               be
               done
               with
               a
               good
               conscience
               :
               but
               such
               is
               all
               prayer
               ,
               euen
               the
               best
               and
               deuoutest
               we
               can
               vse
               ,
               according
               to
               their
               principles
               ,
               because
               euery
               worke
               ,
               euen
               the
               good
               workes
               of
               the
               best
               persons
               ,
               according
               to
               
                 Luther
                 ,
                 Illyricus
                 ,
                 Caluin
                 ,
                 Beza
                 ,
                 Paraeus
                 ,
                 VVhitaker
                 ,
                 Tindall
                 ,
              
               and
               others
               ,
               are
               sinnes
               ,
               
               mortall
               sinnnes
               ,
               damnable
               sinnes
               ,
               and
               nothing
               but
               sinne
               ,
               euen
               in
               the
               iust
               and
               elect
               ,
               though
               no
               more
               imputed
               to
               them
               ,
               then
               their
               bad
               workes
               of
               adultery
               ,
               murder
               &c.
               which
               they
               say
               are
               not
               at
               al
               imputed
               to
               them
               .
               Therefore
               all
               prayer
               ,
               how
               good
               or
               deuout
               soeuer
               ,
               is
               a
               sinne
               ,
               and
               that
               mortall
               and
               damnable
               ,
               &
               so
               is
               vnlawfull
               ,
               sinnefull
               ,
               and
               damnable
               ,
               and
               not
               to
               be
               vsed
               more
               then
               swearing
               ,
               lying
               ,
               drinking
               ,
               both
               being
               sinnes
               and
               neither
               imputed
               &
               punished
               as
               sinnes
               in
               the
               elect
               ,
               in
               whome
               they
               are
               couered
               ,
               and
               both
               imputed
               and
               punished
               as
               sinne
               in
               the
               reprobate
               in
               whome
               they
               are
               neuer
               forgiuen
               .
               All
               which
               is
               confirmed
               diuers
               wayes
               by
               the
               expresse
               wordes
               ,
               first
               of
               Luther
               ,
               who
               affirmes
               ,
               1.
               
               
                 That
                 no
                 man
                 obtaines
                 any
                 thing
                 
                 at
                 Gods
                 hand
                 for
                 any
                 dignity
                 ,
                 either
                 in
                 his
                 prayer
                 or
                 in
                 himselfe
                 ,
                 but
                 only
                 by
                 the
                 bounty
                 of
                 God.
              
               
               Also
               ,
               (
               which
               he
               constantly
               auouches
               )
               that
               the
               
                 iust
                 man
                 doth
                 sinne
                 euen
                 in
                 praying
                 ,
                 according
                 to
                 that
                 of
                 Dauid
                 .
                 Let
                 his
                 prayer
                 be
                 a
                 sinne
                 .
              
               2.
               
               By
               the
               wordes
               of
               Illyricus
               ,
               who
               affirmes
               ,
               that
               
                 prayer
                 is
                 no
                 good
                 worke
                 but
                 a
                 begging
                 of
                 wages
                 .
              
               And
               of
               Bucer
               ,
               
               and
               Caluin
               his
               scholler
               who
               both
               affirme
               ,
               that
               
                 Christ
                 did
                 not
                 prescribe
                 vs
                 to
                 pray
                 in
                 these
                 very
                 wordes
                 of
                 the
                 Pater
                 noster
                 ,
                 but
                 shewed
                 to
                 what
                 end
                 ,
              
               
               
                 and
                 with
                 what
                 affection
                 we
                 should
                 pray
                 .
              
               3.
               
               By
               the
               practise
               of
               many
               Precisians
               ,
               or
               Familists
               in
               England
               ,
               witnesse
               
                 D.
                 Smyth
              
               ,
               who
               vse
               to
               protest
               they
               will
               rather
               dye
               ,
               then
               say
               the
               
                 Lords
                 prayer
              
               .
               4.
               
               By
               the
               practise
               of
               the
               purer
               forte
               of
               Protestants
               ,
               
               who
               haue
               left
               off
               ,
               &
               condemne
               all
               saying
               of
               canonicall
               houres
               and
               deuotion
               in
               the
               Church
               ,
               &
               haue
               not
               only
               turned
               all
               publicke
               praying
               into
               preaching
               ,
               neuer
               vsing
               any
               at
               all
               in
               their
               meetings
               :
               but
               also
               did
               for
               example
               ,
               in
               France
               pull
               downe
               &
               destroy
               (
               witnesse
               Riche●me
               )
               in
               one
               six
               monthes
               no
               fewer
               then
               ten
               thousand
               houses
               of
               prayer
               ,
               
               or
               Churches
               in
               400.
               
               Citties
               ,
               which
               they
               by
               rebellion
               kept
               frō
               their
               soueraigne
               King
               and
               Prince
               .
               By
               all
               which
               is
               apparent
               not
               only
               how
               little
               they
               esteeme
               either
               Prayer
               ,
               or
               houses
               of
               prayer
               ,
               but
               also
               that
               ,
               according
               to
               their
               grounds
               ,
               all
               prayer
               in
               generall
               is
               needlesse
               and
               fruitlesse
               ,
               yea
               sinnefull
               and
               damnable
               ,
               and
               so
               not
               to
               be
               vsed
               and
               practised
               .
            
          
           
             
               
                 SVBDIV.
                 2.
              
               
               In
               particuler
               ,
               opposing
               all
               the
               seauen
               Petitions
               of
               the
               Pater
               Noster
               .
            
             
               IN
               particuler
               ,
               that
               by
               this
               doctrine
               is
               oppugned
               all
               &
               euery
               part
               and
               petition
               of
               the
               
                 Pater
                 noster
              
               ,
               shall
               likewise
               be
               proued
               .
               For
               first
               in
               the
               preparation
               
                 Our
                 Father
                 which
                 art
                 in
                 heauen
                 ,
              
               
               how
               can
               they
               call
               or
               esteeme
               him
               a
               louing
               Father
               ,
               whome
               they
               belieue
               to
               be
               a
               cruell
               and
               vniust
               iudge
               ,
               who
               decreed
               and
               created
               them
               to
               sinne
               ,
               that
               ,
               for
               that
               he
               might
               damne
               them
               ?
               Or
               what
               confidence
               can
               they
               haue
               in
               the
               mercy
               of
               this
               Father
               ,
               who
               is
               thus
               rigorous
               to
               them
               in
               his
               iustice
               ▪
               and
               more
               then
               iustice
               ?
               How
               can
               they
               call
               or
               esteeme
               themselues
               his
               children
               by
               adoption
               from
               whome
               they
               receaue
               
               no
               inward
               grace
               of
               iustification
               ?
               How
               can
               they
               call
               him
               
                 our
                 Father
              
               ,
               or
               the
               Father
               of
               all
               ,
               whome
               they
               belieue
               as
               a
               Father
               to
               haue
               predestinated
               ,
               called
               ,
               and
               giuen
               meanes
               only
               to
               a
               few
               ,
               and
               as
               a
               cruell
               Iudge
               to
               haue
               excluded
               all
               the
               rest
               ,
               and
               the
               greatest
               part
               (
               of
               which
               euery
               one
               may
               iustly
               feare
               himselfe
               to
               be
               one
               )
               from
               any
               possibility
               of
               vocation
               ,
               grace
               ,
               or
               saluation
               ?
               How
               can
               they
               expect
               from
               him
               a
               crowne
               of
               glory
               in
               heauen
               ,
               of
               whome
               they
               belieue
               they
               cannot
               merit
               any
               reward
               in
               earth
               ?
               Why
               should
               they
               not
               feare
               a
               heauy
               hand
               of
               iustice
               ,
               yea
               despaire
               of
               any
               kind
               of
               mercy
               from
               him
               ,
               who
               beyond
               iustice
               ,
               hath
               proceeded
               so
               terribly
               as
               to
               predestinate
               so
               many
               to
               so
               great
               paines
               as
               are
               the
               paines
               of
               hell
               ,
               who
               had
               deserued
               or
               giuen
               no
               cause
               of
               any
               paines
               at
               all
               ?
               Who
               can
               imagine
               that
               God
               dwelleth
               in
               the
               iust
               and
               elect
               as
               in
               the
               heauens
               ,
               who
               are
               so
               fowly
               stayned
               in
               euery
               part
               of
               their
               soule
               with
               the
               deformity
               of
               all
               sinne
               and
               iniquity
               ,
               that
               no
               one
               part
               ,
               or
               action
               of
               them
               is
               cleare
               and
               vnstained
               from
               sinne
               ?
               Surely
               they
               who
               belieue
               this
               of
               God
               ,
               and
               his
               cruelty
               ,
               and
               of
               man
               and
               his
               deformity
               cannot
               confidently
               say
               neither
               
                 Our
                 Father
              
               which
               imports
               Gods
               mercy
               to
               man
               ,
               &
               mans
               confidence
               in
               God
               ,
               or
               
                 VVhich
                 art
                 in
                 heauen
              
               ▪
               which
               specifyes
               that
               as
               God
               dwels
               in
               the
               iust
               ,
               so
               they
               as
               the
               temple
               of
               God
               ,
               should
               be
               pure
               and
               cleane
               ,
               and
               bright
               like
               to
               heauen
               .
            
             
               Secondly
               ,
               how
               can
               they
               in
               the
               first
               petition
               say
               ,
               
                 Hallowed
                 be
                 thy
                 name
              
               ,
               and
               hope
               that
               they
               by
               true
               loue
               ,
               honour
               ,
               
               and
               obedience
               to
               God
               can
               sanctify
               ,
               and
               make
               holy
               his
               name
               by
               their
               life
               and
               actions
               ,
               who
               belieue
               that
               euery
               action
               they
               do
               ,
               euen
               the
               best
               they
               can
               do
               is
               a
               sinne
               ,
               and
               that
               mortall
               ,
               &
               damnable
               ?
               Surely
               to
               pray
               that
               by
               actions
               which
               are
               prophane
               ,
               we
               may
               sanctify
               Gods
               name
               ;
               that
               by
               workes
               which
               are
               offences
               to
               God
               ,
               we
               may
               please
               God
               ;
               that
               by
               deedes
               which
               are
               damnable
               and
               deserue
               hell
               ,
               we
               may
               prayse
               God
               ,
               and
               deserue
               heauen
               ;
               is
               a
               prayer
               not
               only
               so
               hoplesse
               ,
               as
               it
               is
               not
               possible
               ,
               but
               also
               senslesse
               ,
               that
               no
               reasonable
               man
               can
               be
               imagined
               to
               make
               it
               .
            
             
               Thirdly
               ,
               how
               can
               they
               wih
               confidence
               say
               ,
               
                 Thy
                 kingdome
                 come
              
               ,
               that
               is
               ,
               
               that
               Christ
               may
               raigne
               as
               a
               King
               either
               in
               his
               Church
               by
               fayth
               ,
               or
               in
               the
               faythfull
               by
               grace
               ,
               or
               in
               heauē
               
               by
               glory
               ,
               who
               belieue
               and
               professe
               that
               Christ
               was
               not
               able
               to
               preserue
               his
               Church
               for
               so
               many
               ages
               togeather
               ,
               without
               errour
               of
               Antichristianity
               and
               Idolatry
               ,
               no
               not
               so
               much
               as
               in
               extancy
               or
               visibility
               ,
               nor
               yet
               hath
               power
               by
               grace
               so
               to
               raigne
               in
               any
               his
               seruants
               ,
               as
               to
               maister
               any
               sin
               or
               temptation
               to
               sin
               ,
               or
               to
               performe
               any
               one
               commandement
               ,
               or
               to
               do
               any
               one
               action
               ,
               which
               is
               iust
               and
               not
               sinnefull
               .
               Surely
               weake
               is
               that
               King
               ,
               &
               poore
               is
               that
               Kingdome
               ,
               where
               neither
               the
               King
               hath
               power
               to
               protect
               his
               subiects
               from
               the
               inuasion
               of
               the
               enemy
               ,
               nor
               the
               subiect
               hath
               ability
               to
               performe
               any
               action
               which
               may
               tend
               to
               the
               honour
               and
               seruice
               of
               the
               King.
               Againe
               what
               needes
               any
               man
               to
               pray
               that
               either
               Christ
               may
               raigne
               in
               him
               by
               grace
               present
               ,
               or
               that
               he
               may
               raigne
               with
               Christ
               in
               glory
               to
               come
               ,
               who
               is
               certaine
               and
               sure
               by
               his
               speciall
               fayth
               (
               as
               all
               Protestants
               say
               they
               are
               )
               that
               both
               he
               is
               for
               the
               present
               in
               state
               of
               Gods
               fauour
               ,
               and
               also
               shal
               be
               for
               the
               future
               in
               state
               of
               glory
               in
               heauen
               ?
               Surely
               ,
               he
               that
               belieues
               this
               needs
               not
               to
               pray
               either
               for
               pardon
               of
               sinnes
               ,
               which
               he
               is
               sure
               are
               pardoned
               ,
               or
               for
               his
               obtaining
               heauen
               ,
               which
               he
               is
               sure
               to
               obtaine
               .
            
             
               
               Fourthly
               ,
               how
               can
               any
               one
               in
               the
               third
               Petition
               ,
               say
               ,
               
                 Thy
                 will
                 be
                 done
                 in
                 earth
                 as
                 it
                 is
                 in
                 heauen
              
               ?
               Vnderstanding
               that
               Gods
               will
               should
               by
               vs
               be
               performed
               in
               doing
               good
               deedes
               ,
               and
               auoiding
               bad
               ,
               &
               that
               we
               should
               conforme
               our selues
               to
               the
               will
               of
               God
               both
               in
               the
               materiall
               obiect
               ,
               by
               doing
               that
               which
               he
               will
               haue
               done
               ,
               and
               in
               the
               formall
               by
               doing
               it
               both
               for
               the
               end
               and
               after
               the
               manner
               as
               he
               will
               haue
               it
               done
               ;
               who
               belieues
               ,
               1.
               
               That
               man
               hath
               no
               freedome
               or
               power
               to
               worke
               the
               will
               of
               God.
               2.
               
               That
               Gods
               will
               is
               wrought
               in
               euery
               action
               as
               well
               bad
               as
               good
               .
               3.
               
               That
               the
               will
               of
               God
               in
               performing
               his
               commandements
               is
               impossible
               .
               4.
               
               That
               good
               workes
               in
               this
               life
               are
               neither
               meritorious
               ,
               nor
               necessary
               ,
               nor
               yet
               possible
               .
               5.
               
               That
               in
               earth
               euery
               man
               ,
               and
               euery
               action
               of
               his
               is
               sinnefull
               and
               vncleane
               ,
               and
               in
               heauen
               euery
               Saint
               ,
               &
               Angell
               ,
               and
               euery
               action
               of
               theirs
               is
               good
               ,
               pure
               ,
               and
               perfect
               .
               For
               ,
               as
               it
               is
               needlesse
               to
               pray
               ,
               that
               Gods
               will
               be
               performed
               ,
               which
               ineuitably
               shal
               be
               performed
               both
               in
               good
               and
               bad
               actions
               ,
               in
               which
               man
               hath
               no
               liberty
               or
               power
               ;
               so
               it
               is
               bootlesse
               
               to
               pray
               that
               men
               may
               either
               be
               freed
               from
               sinne
               ,
               or
               may
               do
               good
               workes
               ,
               or
               may
               fullfill
               Gods
               commandements
               ,
               or
               may
               do
               his
               will
               in
               earth
               ,
               as
               Saints
               and
               Angels
               do
               it
               in
               heauē
               ,
               because
               according
               to
               their
               beliefe
               all
               this
               in
               this
               life
               is
               impossible
               ,
               and
               neither
               euer
               was
               ,
               nor
               euer
               shal
               be
               by
               any
               ,
               at
               any
               tyme
               performed
               .
               In
               vaine
               therefore
               is
               it
               for
               vs
               to
               pray
               ,
               that
               we
               may
               conforme
               our selues
               to
               the
               will
               of
               God
               either
               in
               the
               affirmatiue
               precept
               ,
               in
               doing
               that
               which
               he
               commaunds
               ;
               or
               in
               the
               negatiue
               precept
               ,
               in
               omitting
               that
               which
               he
               forbids
               ;
               either
               in
               the
               materiall
               obiect
               ,
               in
               doing
               what
               he
               commands
               ,
               or
               in
               the
               formall
               ,
               in
               doing
               how
               ,
               and
               why
               he
               commands
               ,
               sith
               both
               ,
               and
               all
               are
               either
               necessary
               ,
               and
               so
               must
               be
               done
               ;
               or
               impossible
               ,
               and
               so
               cannot
               be
               done
               .
            
             
               Fifthly
               ,
               how
               can
               any
               man
               say
               ,
               
                 Giue
                 vs
                 our
                 dayly
                 bread
              
               ?
               
               Vnderstanding
               either
               of
               temporall
               sustenance
               for
               the
               reliefe
               of
               the
               body
               ,
               or
               of
               Sacramentall
               food
               ,
               the
               body
               and
               bloud
               of
               Christ
               ,
               who
               belieues
               either
               that
               the
               decree
               ,
               will
               ,
               and
               ordinance
               of
               God
               doth
               impose
               an
               infallible
               and
               an
               ineuitable
               necessity
               vpon
               all
               things
               ,
               whereby
               all
               thinges
               necessary
               wil
               be
               prouided
               for
               vs
               as
               God
               hath
               ordayned
               without
               our
               prayer
               ;
               or
               that
               the
               Eucharist
               is
               not
               the
               true
               body
               and
               bloud
               of
               Christ
               but
               only
               a
               figure
               or
               signe
               of
               it
               ,
               because
               the
               beliefe
               of
               the
               former
               takes
               away
               all
               necessity
               of
               praying
               for
               temporall
               sustenance
               ,
               and
               the
               misbeliefe
               of
               the
               latter
               opposes
               all
               desire
               of
               the
               supersubstantiall
               bread
               of
               the
               body
               of
               Christ
               in
               the
               Eucharist
               .
            
             
               Sixthly
               ,
               how
               can
               any
               man
               with
               confidence
               say
               ,
               
                 Forgiue
                 vs
                 our
                 trespasses
                 ,
                 as
                 we
                 forgiue
                 them
                 that
                 trespasse
                 against
                 vs
                 ?
              
               
               Vnderstanding
               by
               trespasses
               his
               debts
               or
               sinnes
               ,
               by
               forgiue
               ,
               remit
               or
               take
               away
               the
               same
               .
               For
               if
               Fayth
               be
               precedent
               and
               presupposed
               to
               prayer
               ,
               as
               it
               is
               (
               for
               els
               how
               can
               we
               as
               we
               ought
               with
               fayth
               and
               confidence
               aske
               and
               pray
               )
               and
               the
               same
               faith
               (
               as
               they
               say
               )
               doth
               assure
               vs
               by
               a
               certaine
               and
               infallible
               perswasion
               that
               our
               sinnes
               are
               already
               forgiuen
               or
               not
               imputed
               ;
               then
               surely
               in
               vaine
               ,
               needlesse
               ,
               yea
               foolish
               is
               our
               petition
               to
               haue
               them
               remitted
               or
               not
               imputed
               .
               2.
               
               If
               euery
               good
               worke
               be
               a
               sinne
               (
               as
               they
               defend
               )
               and
               that
               mortall
               ,
               then
               by
               sinne
               and
               that
               mortall
               (
               such
               as
               is
               the
               saying
               ,
               though
               neuer
               so
               deuoutly
               ,
               
               of
               this
               prayer
               and
               petition
               )
               is
               sinne
               remitted
               ,
               and
               so
               comitting
               of
               sinne
               should
               be
               a
               meanes
               to
               obtaine
               remissiō
               of
               sinne
               ,
               which
               is
               most
               absurd
               ,
               as
               though
               the
               committing
               of
               a
               new
               offence
               should
               be
               a
               motiue
               to
               pardon
               the
               old
               .
               3.
               
               If
               no
               sinne
               be
               remitted
               in
               this
               life
               ,
               but
               only
               couered
               and
               not
               imputed
               ,
               then
               in
               vaine
               ,
               and
               hoplesse
               is
               our
               prayer
               for
               remission
               and
               taking
               away
               our
               sinnes
               ,
               as
               of
               a
               thing
               impossible
               ,
               and
               needlesse
               ;
               and
               bootlesse
               is
               our
               prayer
               for
               the
               not
               imputation
               of
               the
               same
               ,
               because
               (
               as
               before
               )
               in
               the
               elect
               ,
               they
               are
               already
               not
               imputed
               ,
               &
               in
               the
               reprobate
               they
               neuer
               shal
               be
               imputed
               ;
               either
               therefore
               fruitlesse
               and
               hopelesse
               ,
               as
               a
               thing
               impossible
               ,
               is
               the
               remitting
               and
               taking
               away
               of
               our
               sinnes
               ;
               or
               needlesse
               &
               fearelesse
               ,
               as
               a
               thing
               certaine
               ,
               is
               the
               not
               imputation
               of
               the
               same
               by
               this
               petition
               demanded
               ,
               sith
               the
               one
               is
               impossible
               to
               be
               obtained
               ,
               and
               the
               other
               is
               certainly
               already
               possessed
               and
               enioyed
               :
               needlesse
               therefore
               ,
               or
               hopelesse
               is
               this
               petition
               of
               forgiuenes
               of
               our
               sinnes
               ,
               by
               their
               principles
               .
            
             
               
               Seauenthly
               ,
               how
               can
               any
               man
               with
               confidence
               ,
               in
               the
               sixt
               petition
               say
               ,
               
                 Lead
                 vs
                 not
                 into
                 temptation
              
               ?
               that
               is
               ,
               into
               no
               danger
               or
               occasion
               of
               sinne
               ,
               into
               no
               consent
               or
               act
               of
               sinne
               to
               to
               come
               ,
               who
               belieues
               ,
               1.
               
               That
               God
               wills
               and
               workes
               all
               sinnes
               and
               occasions
               of
               sinnes
               .
               2.
               
               That
               as
               he
               hath
               already
               decreed
               ,
               so
               euery
               action
               and
               occasion
               must
               be
               .
               3.
               
               That
               by
               no
               sinne
               he
               can
               fall
               from
               Fayth
               or
               grace
               ,
               or
               loose
               heauen
               ;
               for
               if
               all
               sinne
               be
               ineuitably
               determined
               ,
               then
               it
               shall
               infallibly
               be
               wrought
               by
               God
               as
               he
               hath
               determined
               .
               And
               if
               euery
               actiō
               in
               man
               be
               a
               sinne
               ,
               then
               impossible
               it
               is
               to
               be
               freed
               from
               it
               ,
               &
               so
               hopelesse
               is
               the
               praying
               for
               that
               end
               .
               And
               if
               no
               sinne
               can
               hurt
               a
               faythfull
               Christian
               ,
               nor
               hinder
               him
               of
               heauen
               ,
               or
               depriue
               him
               of
               grace
               ;
               then
               in
               vaine
               &
               needlesse
               is
               all
               prayer
               to
               be
               freed
               from
               temptation
               to
               sinne
               ,
               which
               can
               neither
               hurt
               ,
               nor
               hinder
               any
               faythfull
               person
               from
               heauen
               .
               In
               vaine
               therfore
               ,
               and
               to
               no
               end
               or
               benefit
               is
               the
               saying
               of
               this
               sixth
               petition
               ,
               
                 Lead
                 vs
                 not
                 into
                 temptation
              
               .
            
             
               Eightly
               ,
               how
               can
               any
               man
               with
               confidence
               say
               the
               seauenth
               petition
               ,
               
                 Deliuer
                 vs
                 from
                 euill
              
               ?
               Vnderstanding
               it
               of
               the
               paines
               and
               punishments
               of
               sinne
               ,
               or
               impediments
               of
               good
               thinges
               ,
               
               to
               be
               inflicted
               ,
               either
               in
               this
               life
               ,
               or
               in
               the
               next
               ,
               
               who
               belieues
               that
               no
               temporall
               punishment
               ,
               either
               in
               this
               or
               the
               next
               life
               ,
               remaines
               to
               be
               endured
               after
               the
               guilt
               of
               sin
               be
               remitted
               ,
               and
               that
               all
               paine
               or
               miserie
               inflicted
               by
               the
               Diuell
               or
               man
               is
               from
               God
               ,
               the
               Diuell
               and
               man
               being
               only
               instruments
               ,
               and
               that
               forced
               &
               necessitated
               to
               it
               .
               For
               where
               no
               punishment
               remaines
               as
               due
               either
               in
               Purgatory
               ,
               which
               they
               belieue
               not
               ,
               or
               in
               this
               life
               ,
               in
               which
               only
               fayth
               satisfyes
               and
               remits
               ;
               Where
               also
               the
               ineuitable
               decree
               and
               hand
               of
               God
               doth
               will
               ,
               and
               worke
               all
               punishment
               in
               body
               or
               goods
               ,
               and
               where
               all
               things
               do
               fall
               out
               infallible
               as
               God
               hath
               disposed
               ,
               there
               all
               prayer
               to
               preuent
               punishments
               for
               sinnes
               ,
               or
               to
               remoue
               impediments
               of
               good
               thinges
               ,
               is
               both
               needlesse
               ,
               because
               ,
               as
               well
               without
               as
               with
               prayer
               ,
               the
               euent
               must
               fall
               as
               God
               hath
               disposed
               ,
               and
               also
               fruitlesse
               ,
               because
               by
               it
               no
               punishment
               of
               sinne
               ,
               or
               impediment
               of
               good
               thinges
               ordained
               by
               God
               can
               be
               preuented
               .
               To
               what
               end
               ,
               or
               with
               what
               confidence
               therfore
               can
               any
               ,
               who
               belieues
               the
               former
               doctrine
               ,
               say
               these
               petitions
               of
               the
               
                 Pater
                 noster
              
               ,
               sith
               by
               vertue
               of
               it
               all
               prayer
               in
               generall
               ,
               and
               this
               of
               the
               
                 Pater
                 noster
              
               in
               particuler
               ,
               is
               made
               either
               needlesse
               as
               of
               things
               which
               are
               certaine
               to
               succeed
               without
               it
               ,
               or
               hopelesse
               as
               of
               things
               which
               are
               impossible
               to
               haue
               any
               effect
               by
               it
               ?
               And
               thus
               is
               shewed
               how
               the
               Protestant
               doctrine
               is
               opposite
               to
               all
               Hope
               ,
               and
               doth
               make
               frustrate
               all
               manner
               of
               prayer
               ,
               by
               which
               we
               come
               with
               any
               confidence
               to
               obtaine
               at
               Gods
               handes
               any
               benefit
               for
               vs
               ,
               or
               remoue
               any
               euill
               from
               vs.
               
            
          
        
         
           
             Of
             absurdities
             against
             the
             obseruation
             of
             all
             lawes
             ,
             and
             chiefly
             of
             the
             ten
             Commandements
             .
             SECT
             .
             VIII
             .
          
           
             
               
                 SVBDIV.
                 1.
              
               
               In
               generall
               ,
               how
               all
               lawes
               are
               made
               impossible
               ,
               and
               not
               obliging
               .
            
             
               WE
               haue
               shewed
               how
               the
               Protestant
               doctrine
               ouerthroweth
               the
               articles
               of
               the
               Creed
               ,
               and
               the
               petitions
               
               of
               the
               
                 Pater
                 noster
              
               ,
               and
               in
               them
               all
               certainty
               of
               fayth
               &
               all
               exercise
               of
               hope
               by
               making
               of
               prayer
               :
               
               it
               remaines
               that
               we
               shew
               how
               it
               likewise
               frustrates
               all
               precepts
               ,
               &
               lawes
               which
               tend
               to
               good
               life
               by
               bidding
               good
               ,
               and
               forbidding
               euill
               ,
               and
               among
               them
               in
               particuler
               the
               Decalogue
               of
               the
               ten
               Commandements
               ,
               and
               thereby
               openeth
               the
               gappe
               ,
               and
               looseth
               the
               reines
               to
               all
               liberty
               of
               sinne
               ,
               and
               loosenesse
               of
               life
               ,
               to
               the
               ruine
               of
               Charity
               .
               For
               which
               we
               may
               note
               ,
               1.
               
               That
               lawes
               (
               which
               euer
               haue
               beene
               ,
               at
               all
               tymes
               among
               al
               nations
               ,
               
               vsed
               as
               the
               chiefe
               meanes
               to
               withdraw
               men
               from
               euill
               ,
               and
               to
               prepare
               them
               to
               good
               (
               by
               punishing
               the
               one
               ,
               and
               rewarding
               the
               other
               )
               haue
               alwayes
               by
               wise
               men
               beene
               esteemed
               of
               that
               dignity
               and
               necessity
               ,
               that
               according
               to
               Pindarus
               ,
               they
               are
               the
               inuention
               and
               guift
               of
               God
               ,
               according
               to
               Chrysippus
               ,
               
               that
               
                 they
                 are
                 very
                 God
                 himselfe
                 ,
                 who
                 giues
                 them
                 ,
                 &
                 the
                 Queene
                 of
                 all
                 actions
                 diuine
                 and
                 humane
                 .
              
               According
               to
               Aristotle
               ,
               
                 they
                 are
                 the
                 rule
                 of
                 iustice
                 and
                 iniustice
                 ,
                 which
                 we
                 must
                 apply
                 to
                 all
                 actions
                 ,
                 and
                 by
                 which
                 all
                 businesses
                 and
                 persons
                 are
                 ruled
                 ;
                 the
                 measure
                 by
                 which
                 we
                 must
                 square
                 what
                 we
                 are
                 to
                 do
                 ,
                 and
                 what
                 to
                 omit
                 ;
                 the
                 Prince
                 whome
                 we
                 ought
                 to
                 obey
                 ,
              
               
               
                 and
                 the
                 Captaine
                 whome
                 it
                 is
                 fit
                 to
                 follow
                 .
              
               According
               to
               Tully
               ,
               
                 they
                 are
                 the
                 establishing
                 of
                 right
                 ,
                 &
                 the
                 suppression
                 of
                 wrong
                 .
              
               According
               to
               Demosthenes
               ,
               
                 the
                 sinewes
                 of
                 the
                 Citty
                 ,
                 and
                 the
                 strength
                 of
                 it
                 against
                 the
                 wicked
                 .
              
               Without
               which
               sayth
               Plato
               ,
               
               a
               commō-wealth
               is
               not
               a
               cōmon-wealth
               .
               And
               according
               to
               which
               if
               men
               did
               not
               liue
               they
               would
               nothing
               differ
               from
               beasts
               .
               2.
               
               These
               lawes
               ,
               are
               some
               naturall
               of
               reason
               ,
               
               and
               a
               mans
               conscience
               ;
               some
               positiue
               ,
               diuine
               of
               God
               ,
               which
               were
               established
               either
               by
               Moyses
               in
               the
               old
               law
               ,
               and
               were
               either
               morall
               ,
               ceremoniall
               ,
               or
               iudiciall
               ;
               or
               by
               Christ
               ,
               and
               his
               Apostles
               in
               the
               new
               law
               ,
               and
               are
               yet
               of
               fayth
               and
               Sacraments
               ,
               Charity
               or
               good
               life
               ;
               some
               humane
               ,
               which
               are
               either
               Canonicall
               of
               the
               Church
               ,
               or
               Ciuill
               for
               all
               nations
               ,
               or
               particuler
               of
               seuerall
               countryes
               ,
               all
               which
               being
               iust
               ,
               promulgated
               ,
               and
               knowne
               ,
               do
               oblige
               ,
               and
               that
               in
               conscience
               vnder
               sinne
               to
               the
               performance
               of
               them
               .
               3.
               
               Among
               these
               lawes
               the
               chiefest
               and
               most
               in
               force
               are
               the
               Decalogue
               ,
               or
               the
               ten
               Commandments
               ,
               which
               being
               lawes
               morall
               of
               good
               manners
               ,
               and
               agreable
               to
               naturall
               reasons
               ,
               are
               not
               with
               the
               ceremoniall
               
               and
               iudiciall
               law
               (
               which
               were
               giuen
               only
               for
               that
               tyme
               and
               estate
               of
               the
               law
               of
               Moyses
               )
               abrogated
               ,
               but
               stand
               still
               in
               force
               ,
               
               and
               oblige
               all
               men
               and
               nations
               to
               the
               performance
               .
               4.
               
               In
               these
               ten
               Commandements
               we
               are
               commanded
               to
               performe
               our
               duty
               to
               God
               in
               the
               first
               table
               ,
               and
               to
               our
               Neighbour
               in
               the
               second
               table
               .
               To
               God
               ,
               first
               ,
               honour
               in
               our
               hart
               ,
               by
               adoring
               one
               ,
               not
               many
               Gods
               ,
               in
               the
               first
               Commandement
               .
               2.
               
               Reuerence
               in
               word
               ,
               in
               not
               prophaning
               his
               name
               by
               vaine
               swearing
               ,
               in
               the
               second
               .
               3.
               
               Obedience
               in
               fact
               ,
               by
               keeping
               his
               Sabboth
               and
               Festiuall
               day
               ,
               in
               the
               third
               .
               4.
               
               To
               our
               Neighbour
               ,
               we
               are
               to
               giue
               ,
               by
               affirmatiue
               precept
               ,
               honour
               to
               our
               Parents
               and
               Superiours
               ,
               in
               the
               fourth
               :
               and
               by
               negatiue
               precept
               to
               auoid
               al
               wrongs
               done
               to
               our
               Neighbour
               ,
               1.
               
               By
               exteriour
               fact
               ,
               either
               to
               his
               own
               selfe
               by
               killing
               ,
               in
               the
               fifth
               ,
               or
               to
               his
               second
               selfe
               ,
               his
               wife
               ,
               by
               adultery
               ,
               in
               the
               sixth
               :
               or
               to
               his
               goods
               ,
               by
               stealing
               ,
               in
               the
               seauenth
               .
               2.
               
               In
               word
               by
               false
               witnesse
               ,
               in
               the
               eight
               .
               3.
               
               In
               hart
               by
               vnlawful
               desiring
               either
               his
               wife
               by
               concupiscence
               ,
               in
               the
               ninth
               ;
               or
               his
               goodes
               by
               auarice
               ,
               in
               the
               tenth
               Commandment
               .
               Which
               Decalogue
               of
               ten
               Commandments
               doth
               oblige
               to
               performance
               ,
               not
               only
               Christians
               who
               professe
               the
               name
               &
               fayth
               of
               Christ
               ;
               but
               also
               all
               sortes
               of
               men
               or
               women
               endewed
               with
               reason
               ,
               whether
               Iewes
               ,
               Turkes
               ,
               Pagans
               ,
               or
               whomesoeuer
               .
            
             
               Now
               ,
               that
               the
               Protestants
               by
               their
               doctrine
               do
               abrogate
               all
               these
               lawes
               ,
               not
               only
               of
               Church
               or
               Common-wealth
               ,
               but
               also
               of
               God
               ,
               of
               Nature
               ,
               of
               the
               ten
               Commandments
               ,
               and
               whatsoeuer
               ,
               &
               leaue
               man
               obliged
               to
               the
               performance
               of
               none
               ,
               but
               by
               the
               liberty
               of
               their
               Ghospell
               freed
               from
               all
               ,
               as
               hauing
               it
               in
               their
               free
               choice
               whether
               they
               wil
               keep
               or
               break
               any
               Commandement
               of
               God
               ,
               Church
               ,
               or
               King
               ;
               and
               that
               they
               do
               thereby
               draw
               backe
               from
               the
               practise
               of
               any
               vertue
               ,
               &
               draw
               forward
               to
               the
               practise
               of
               vice
               ,
               and
               so
               remoue
               al
               encouragement
               to
               vertue
               ,
               and
               propose
               all
               enticements
               to
               vice
               ,
               by
               which
               they
               do
               open
               a
               wide
               gap
               to
               all
               liberty
               and
               loosenesse
               of
               life
               ,
               and
               giue
               a
               free
               passage
               to
               all
               concupiscence
               and
               sensuality
               of
               sinne
               ,
               to
               what
               any
               mans
               imagination
               ,
               or
               affection
               shall
               lead
               him
               :
               That
               this
               their
               doctrine
               (
               I
               say
               )
               doth
               this
               ,
               shall
               by
               these
               ,
               and
               the
               former
               positions
               ,
               and
               illations
               
               vpon
               them
               ,
               be
               conuinced
               .
            
             
               For
               first
               they
               take
               away
               from
               the
               Christian-common-wealth
               all
               superiority
               ,
               by
               affirming
               that
               among
               Christians
               is
               no
               superiour
               ,
               that
               a
               Christian
               is
               subiect
               to
               none
               ,
               but
               only
               to
               Christ
               ,
               who
               only
               is
               his
               immediate
               superiour
               ,
               as
               (a)
               Luther
               .
               2.
               
               They
               take
               away
               from
               Superiours
               all
               spirituall
               and
               temporall
               power
               to
               make
               any
               lawes
               ,
               affirming
               ,
               as
               (b)
               Luther
               ,
               &
               (c)
               Caluin
               do
               ,
               that
               to
               make
               lawes
               and
               to
               rule
               by
               lawes
               is
               proper
               only
               to
               God
               ,
               &
               that
               no
               man
               can
               forbid
               that
               which
               is
               not
               forbid
               by
               Christ
               .
               3.
               
               That
               they
               take
               from
               lawes
               all
               obligation
               to
               bind
               in
               conscience
               ,
               affirming
               all
               ,
               as
               (d)
               
                 Luther
                 ,
                 Caluin
                 ,
                 Zuinglius
                 ,
                 Beza
                 ,
                 Martyr
                 ,
                 Danaeus
                 ,
                 VVhitaker
                 ,
                 Perkins
                 ,
              
               &
               others
               do
               ,
               that
               no
               Magistrate
               or
               Lawes
               are
               to
               be
               obeyed
               for
               conscience
               ,
               that
               all
               lawes
               of
               men
               are
               to
               be
               abolished
               ,
               that
               the
               laws
               of
               the
               Apostles
               oblige
               not
               but
               for
               scandall
               ,
               that
               there
               is
               no
               sinne
               or
               obligation
               in
               conscience
               to
               any
               law
               ,
               but
               of
               God.
               4.
               
               They
               derogate
               from
               Gods
               lawes
               ,
               holding
               that
               it
               is
               impossible
               for
               any
               man
               though
               iust
               to
               performe
               and
               satisfy
               the
               law
               ,
               or
               to
               keep
               the
               Commandements
               ,
               or
               any
               one
               of
               them
               ,
               that
               therefore
               the
               law
               commands
               thinges
               impossible
               ,
               which
               is
               a
               fundamentall
               point
               of
               Christian
               religion
               to
               be
               belieued
               ,
               and
               that
               the
               contrary
               ,
               which
               affirmes
               the
               keeping
               of
               the
               law
               to
               be
               possible
               ,
               and
               the
               gayning
               of
               heauen
               to
               be
               proposed
               cōditionally
               if
               we
               keep
               the
               law
               ,
               is
               a
               wicked
               perswasion
               .
               So
               the
               Confession
               (e)
               of
               Auspurge
               and
               England
               ,
               so
               
                 Luther
                 ,
                 Melancthou
                 ,
                 Caluin
                 ,
                 Beza
                 ,
                 Danaeus
                 ,
                 VVhitaker
                 ,
                 Perkins
                 ,
                 Scharpius
                 ,
                 Adaemus
                 Francisci
                 ,
              
               and
               others
               .
               5.
               
               They
               abolish
               the
               morall
               law
               of
               
               the
               Decalogue
               ,
               or
               ten
               Commandements
               ,
               affirming
               ,
               
                 that
                 it
                 is
                 free
                 and
                 nothing
                 belongs
                 to
                 any
                 iust
                 regenerate
                 ,
                 and
                 pious
                 person
                 ,
                 &
                 that
                 the
                 breach
                 of
                 it
                 to
                 any
                 faythfull
                 shall
                 not
                 be
                 imputed
                 as
                 a
                 sinne
                 ,
                 nor
                 punished
                 as
                 a
                 sinne
              
               ;
               thus
               (g)
               
                 Luther
                 ,
                 Melancthon
                 ,
                 Zuinglius
                 ,
                 Martyr
                 ,
                 Caluin
                 ,
                 Beza
                 ,
                 VVhitak
                 .
                 Tindaell
                 ,
                 Bucan
                 .
                 Bullinger
              
               and
               others
               ,
               whereupon
               they
               inferre
               that
               the
               
                 obseruation
                 of
                 the
                 law
                 is
                 not
                 necessary
                 to
                 saluation
                 :
              
               thus
               (g)
               
                 Luther
                 ,
                 Caluin
                 ,
                 Perkins
                 ,
                 Piscator
                 ,
                 Paraeus
                 ,
              
               and
               
                 Martyr
                 :
                 That
                 no
                 Saint
                 as
                 yet
                 euer
                 did
                 fullfill
                 the
                 law
                 and
                 obey
                 it
                 ,
                 nor
                 loue
                 God
                 with
                 his
                 whole
                 hart
                 ,
              
               as
               the
               law
               requires
               ;
               thus
               the
               (h)
               Confessions
               of
               
                 Auspurge
                 ,
                 Scotland
              
               ,
               and
               
                 Bohemia
                 ,
                 Luther
                 ,
                 Caluin
                 ,
                 Brentius
                 ,
                 Paraeus
                 ,
                 Danaeus
                 ,
              
               &
               others
               .
               And
               
                 that
                 we
                 should
                 not
                 vse
                 any
                 prayer
                 for
                 that
                 end
                 ,
                 that
                 we
              
               may
               fulfill
               the
               law
               ,
               but
               only
               that
               we
               may
               endeauour
               to
               fullfill
               it
               ;
               thus
               (i)
               
                 Caluin
                 ,
                 Perkins
              
               ,
               and
               others
               doe
               affirme
               .
               To
               which
               assertions
               if
               we
               adde
               their
               other
               positions
               before
               mentioned
               .
               1.
               
               About
               good
               works
               ,
               that
               they
               are
               not
               pleasing
               to
               God
               as
               any
               worship
               to
               him
               ,
               but
               are
               all
               sinnes
               &
               that
               mortall
               ,
               and
               neither
               free
               ,
               nor
               meritorious
               ,
               nor
               necessary
               ,
               nor
               profitable
               ,
               nor
               possible
               ,
               nor
               any
               cause
               of
               saluation
               ,
               &
               therfore
               can
               haue
               no
               dignity
               ,
               no
               merit
               ,
               no
               reward
               ,
               no
               crowne
               of
               iustice
               .
               2.
               
               About
               sin
               ,
               that
               God
               wils
               ,
               works
               ,
               and
               is
               pleased
               with
               sinne
               ,
               doth
               predestinate
               ,
               command
               ,
               tempt
               ,
               &
               necessitate
               to
               sinne
               ,
               &
               that
               no
               sinne
               is
               imputed
               to
               the
               elect
               ,
               that
               no
               sinne
               can
               be
               auoided
               ,
               that
               no
               sinne
               is
               any
               cause
               of
               damnation
               .
               3.
               
               About
               iustification
               ,
               that
               only
               faith
               doth
               iustify
               ,
               &
               that
               by
               assuring
               a
               man
               of
               his
               iustification
               ,
               which
               once
               had
               can
               neuer
               be
               lost
               ;
               that
               no
               iustice
               is
               inherent
               but
               all
               imputed
               ,
               that
               none
               doth
               take
               away
               any
               sinne
               but
               only
               couer
               it
               ,
               that
               none
               doth
               make
               a
               man
               iust
               before
               God
               but
               only
               before
               man.
               If
               ,
               I
               say
               ,
               
               we
               adde
               these
               their
               positions
               and
               doctrine
               (
               which
               are
               their
               common
               Tenents
               ,
               and
               before
               proued
               )
               to
               the
               former
               ,
               it
               will
               euidently
               appeare
               that
               their
               doctrine
               of
               it selfe
               ,
               without
               any
               wresting
               or
               forcing
               it
               ,
               is
               a
               spurre
               to
               vice
               and
               a
               bridle
               to
               vertue
               ,
               is
               a
               retractiue
               from
               good
               life
               ,
               and
               an
               attractiue
               to
               bad
               ,
               &
               doth
               stope
               the
               way
               to
               a
               mind
               enclined
               to
               morall
               honesty
               ,
               &
               open
               the
               gat
               to
               one
               disposed
               to
               loosnesse
               and
               liberty
               .
            
          
           
             
               
                 SVBDIV.
                 2.
              
               
               In
               particular
               ,
               how
               many
               wayes
               the
               Protestant
               Doctrine
               incourageth
               to
               the
               breach
               of
               all
               lawes
               ,
               and
               to
               all
               lewdnes
               of
               life
               .
            
             
               AND
               first
               ,
               if
               a
               man
               should
               belieue
               not
               only
               the
               articles
               and
               points
               reuealed
               in
               Scripture
               ,
               but
               also
               the
               consequences
               deduced
               from
               them
               (
               as
               most
               Protestants
               hould
               )
               thē
               may
               euery
               Protestant
               out
               of
               these
               their
               former
               principles
               ,
               by
               euident
               consequence
               deduced
               ,
               belieue
               and
               practise
               these
               ,
               &
               such
               like
               positions
               and
               practises
               which
               draw
               from
               all
               piety
               to
               impurity
               ,
               and
               which
               do
               euidently
               follow
               out
               of
               the
               former
               principles
               .
            
             
               
               First
               therfore
               ,
               he
               may
               reason
               and
               accordingly
               practise
               thus
               :
               The
               obseruation
               of
               the
               ten
               commandments
               ,
               yea
               of
               any
               one
               ,
               is
               impossible
               ,
               and
               by
               the
               liberty
               of
               the
               ghospell
               I
               am
               freed
               from
               all
               obligation
               to
               any
               ,
               as
               well
               morall
               as
               ceremoniall
               precepts
               ,
               Ergo
               in
               vaine
               do
               I
               labour
               to
               keepe
               them
               ,
               in
               vaine
               do
               I
               ēdeauour
               to
               abstaine
               from
               idolatry
               ,
               periury
               ,
               prophaning
               the
               Sabboth
               ,
               disobedience
               to
               Superiours
               ,
               murder
               ,
               adultery
               ,
               theft
               ,
               false
               witnesse
               ,
               concupiscence
               ,
               or
               the
               like
               ,
               because
               it
               is
               as
               impossible
               for
               me
               to
               keepe
               thē
               as
               for
               me
               to
               leap
               ouer
               the
               sea
               :
               Because
               by
               the
               liberty
               of
               the
               Gospel
               I
               am
               freed
               from
               the
               obligation
               as
               well
               of
               them
               as
               of
               the
               ceremonial
               precepts
               ,
               and
               therfore
               may
               as
               well
               breake
               the
               Sunday
               as
               the
               Saturday
               ,
               as
               well
               commit
               fornication
               as
               eat
               porke
               or
               bacon
               ,
               as
               well
               omit
               duty
               to
               parents
               or
               princes
               ,
               as
               circumcision
               or
               the
               paschall
               lambe
               sith
               all
               are
               equally
               abrogated
               ,
               and
               neither
               sinne
               nor
               punishment
               of
               either
               is
               imputed
               ;
               Ergo
               ,
               Why
               shall
               not
               I
               as
               well
               commit
               ,
               as
               auoid
               swearing
               ,
               drinking
               ,
               murder
               ,
               
               adultery
               ,
               or
               the
               rest
               ?
               Why
               not
               as
               well
               yield
               to
               ,
               as
               resist
               concupiscence
               ?
               Why
               not
               as
               well
               consent
               ,
               as
               dissent
               ,
               as
               well
               follow
               ,
               as
               forbeare
               my
               pleasures
               ,
               as
               well
               feed
               ,
               as
               bridle
               my
               appetites
               and
               passions
               ?
               because
               both
               are
               against
               the
               commāmandement
               which
               is
               impossible
               to
               be
               kept
               ,
               and
               neither
               imputed
               to
               me
               for
               sinne
               ,
               which
               by
               faith
               is
               fully
               remitted
               .
            
             
               Secondly
               ,
               He
               may
               reason
               ,
               
               and
               accordingly
               practise
               thus
               :
               No
               prince
               or
               Prelate
               hath
               any
               power
               to
               make
               lawes
               which
               shall
               oblige
               the
               subiect
               in
               conscience
               ;
               Ergo
               I
               am
               not
               bound
               in
               conscience
               and
               vnder
               any
               sinne
               to
               obey
               them
               ,
               but
               may
               ,
               (
               so
               as
               publicke
               scandall
               or
               punishmēt
               can
               be
               auoided
               )
               breake
               them
               at
               my
               pleasure
               ,
               so
               it
               be
               priuate
               and
               vnknowne
               ;
               therfore
               may
               I
               vnderhand
               breake
               the
               Canons
               &
               iniunctions
               of
               the
               Church
               ,
               and
               vse
               simony
               ,
               bribery
               ,
               and
               the
               rest
               :
               Therfore
               need
               I
               not
               obserue
               the
               lawes
               of
               the
               commō
               wealth
               ,
               but
               may
               bring
               in
               or
               trasport
               forbidden
               goods
               ,
               deny
               tolles
               ,
               taxes
               or
               imposts
               ,
               breake
               any
               statute
               ,
               either
               as
               a
               magistrate
               ,
               or
               as
               a
               subiect
               ,
               so
               I
               can
               auoid
               scandall
               and
               punishment
               ,
               because
               vnder
               sinne
               ,
               and
               in
               conscience
               I
               am
               obliged
               to
               none
               of
               these
               lawes
               ,
               and
               statutes
               .
            
             
               Thirdly
               ,
               He
               may
               reason
               and
               practise
               thus
               :
               
               No
               good
               works
               are
               meritorious
               ,
               none
               are
               necessary
               ,
               none
               are
               possible
               ,
               all
               ,
               euen
               the
               best
               ,
               being
               sins
               ,
               and
               that
               mortall
               ,
               as
               infected
               with
               originall
               sinne
               ,
               and
               defectiue
               from
               the
               law
               ;
               Ergo
               ,
               in
               vaine
               do
               I
               labour
               to
               do
               good
               works
               which
               are
               impossible
               ,
               in
               vaine
               do
               I
               labour
               to
               serue
               and
               please
               God
               by
               them
               ,
               sith
               al
               are
               sinnes
               ,
               and
               that
               mortall
               ;
               Why
               therfore
               shall
               I
               do
               rather
               good
               workes
               ,
               then
               bad
               ?
               Why
               liue
               I
               piously
               ,
               rather
               then
               wickedly
               ?
               Why
               do
               I
               iustice
               ,
               rather
               then
               iniustice
               ,
               make
               restitution
               ,
               rather
               then
               commit
               rapine
               ?
               Vse
               praying
               ,
               rather
               then
               swearing
               ?
               frequent
               Sermons
               ,
               rather
               then
               Tauerns
               ?
               because
               neither
               the
               one
               nor
               the
               other
               deserue
               reward
               ,
               or
               are
               pleasing
               to
               God
               ,
               and
               both
               the
               one
               and
               the
               other
               are
               damnable
               sinnes
               and
               deserue
               hell
               ,
               but
               neither
               are
               imputed
               as
               sinnes
               ;
               but
               both
               couered
               by
               the
               Iustice
               of
               Christ
               ,
               apprehended
               by
               my
               faith
               .
            
             
               Fourthly
               ,
               He
               may
               reason
               and
               practise
               thus
               :
               
               Only
               faith
               doth
               iustify
               ,
               &
               iustifying
               doth
               infallibly
               make
               me
               as
               certaine
               of
               remission
               of
               my
               sinnes
               as
               I
               am
               of
               Christs
               death
               ,
               and
               therby
               
               certaine
               of
               my
               perdestination
               ,
               and
               election
               ,
               (
               for
               none
               are
               truly
               faithfull
               and
               iustified
               but
               the
               elect
               )
               and
               certaine
               also
               of
               my
               perseuerance
               and
               glorification
               (
               for
               faith
               once
               had
               cannot
               be
               lost
               :
               )
               What
               then
               need
               I
               to
               feare
               ,
               either
               for
               seruil
               feare
               ,
               any
               punishment
               of
               hell
               ?
               because
               I
               am
               sure
               of
               heauen
               :
               or
               ,
               for
               filiall
               feare
               ,
               any
               offence
               of
               God
               ?
               because
               I
               am
               sure
               that
               he
               imputes
               no
               sinne
               or
               offence
               to
               me
               ,
               and
               that
               neither
               he
               will
               forsake
               me
               ,
               nor
               I
               can
               fall
               from
               him
               :
               or
               ,
               for
               reuerentiall
               feare
               ,
               any
               Maiesty
               and
               goodnesse
               of
               God
               who
               wil
               not
               be
               offended
               for
               that
               which
               is
               wild
               &
               wrought
               by
               himselfe
               ?
               And
               because
               his
               lawes
               or
               precepts
               are
               aboue
               my
               power
               ,
               and
               ,
               as
               impossible
               ,
               do
               not
               oblige
               in
               conscience
               ,
               what
               need
               I
               to
               make
               any
               conscience
               of
               any
               sinne
               either
               past
               ,
               or
               committed
               ,
               or
               to
               come
               and
               in
               danger
               to
               be
               committed
               ?
               because
               I
               am
               sure
               that
               none
               shal
               be
               imputed
               ,
               that
               none
               can
               take
               from
               me
               Gods
               grace
               and
               fauour
               ,
               that
               all
               by
               faith
               are
               couered
               ,
               and
               that
               my
               Baptisme
               was
               to
               me
               a
               signe
               and
               seale
               of
               remissiō
               of
               al
               sinnes
               past
               and
               to
               come
               ?
               What
               need
               I
               either
               contrition
               or
               sorrow
               ,
               either
               pennance
               or
               satisfaction
               ,
               either
               fasting
               or
               good
               workes
               ,
               either
               prayer
               or
               preaching
               ,
               because
               I
               am
               sure
               that
               all
               satisfaction
               is
               made
               for
               me
               by
               Christ
               ,
               &
               that
               any
               sinne
               of
               myne
               is
               impossible
               ,
               that
               also
               my
               prayer
               &
               penance
               are
               sinnes
               ;
               that
               my
               sinnes
               are
               already
               forgiuen
               ,
               &
               that
               I
               am
               certainly
               the
               sonne
               of
               God
               ;
               and
               so
               certaine
               to
               continue
               ,
               and
               to
               come
               to
               heauen
               .
            
             
               
               Fiftly
               ,
               He
               may
               reason
               and
               practise
               thus
               :
               I
               haue
               no
               free-will
               or
               liberty
               either
               of
               contradiction
               ,
               to
               do
               or
               not
               to
               do
               ;
               or
               of
               specification
               ,
               to
               do
               good
               or
               bad
               ,
               but
               am
               by
               the
               decree
               and
               will
               of
               God
               necessitated
               to
               do
               what
               I
               do
               ,
               &
               what
               God
               hath
               ordeined
               me
               to
               do
               :
               Ergo
               ,
               vnreasonable
               is
               God
               ,
               who
               hath
               imposed
               vpon
               me
               precepts
               which
               I
               haue
               no
               power
               or
               freedome
               to
               performe
               ;
               vniust
               is
               God
               ,
               who
               punishes
               me
               for
               doing
               that
               which
               he
               wils
               me
               to
               do
               ,
               &
               in
               which
               I
               haue
               no
               freedome
               of
               wil
               to
               the
               contrary
               ;
               Impious
               are
               magistrats
               and
               iudges
               who
               punish
               me
               for
               that
               which
               God
               wils
               ,
               cōmands
               ,
               &
               compels
               me
               to
               do
               ;
               Impossible
               is
               all
               vertue
               and
               vice
               in
               me
               which
               can
               be
               no
               more
               vertue
               or
               vice
               in
               me
               then
               in
               a
               beast
               ,
               if
               I
               want
               freedome
               of
               will
               ;
               foolish
               am
               I
               ,
               who
               labour
               to
               do
               that
               which
               I
               haue
               no
               power
               ,
               or
               liberty
               to
               do
               .
               In
               vaine
               do
               either
               lawes
               
               terrify
               me
               ,
               or
               superiours
               admonish
               me
               ,
               or
               preachers
               exho●r
               me
               to
               that
               which
               I
               haue
               no
               power
               ,
               liberty
               ,
               or
               freedome
               to
               omit
               or
               commit
               ,
               to
               choose
               or
               refuse
               .
               All
               which
               followes
               vpon
               the
               want
               of
               my
               freewill
               ,
               and
               ability
               to
               do
               good
               .
            
             
               Sixtly
               ,
               He
               may
               reason
               ,
               and
               practise
               thus
               :
               God
               hath
               decreed
               ,
               appointed
               ,
               and
               predestinated
               ,
               of
               his
               owne
               meere
               wi
               ,
               
               without
               any
               respect
               to
               me
               or
               my
               demerit
               ,
               whether
               I
               shal
               be
               damned
               or
               saued
               ,
               the
               one
               or
               other
               as
               he
               hath
               appointed
               ;
               In
               vaine
               therefore
               am
               I
               solicitous
               ,
               or
               do
               I
               labour
               for
               either
               ,
               sith
               ,
               without
               my
               care
               or
               labour
               ,
               that
               must
               be
               ,
               which
               God
               hath
               appointed
               ,
               and
               not
               my
               labour
               can
               alter
               ,
               further
               ,
               o●
               hinder
               either
               .
               Againe
               ,
               God
               doth
               will
               ,
               command
               ,
               and
               worke
               ,
               as
               the
               principall
               agent
               ,
               all
               sinne
               which
               is
               wrought
               in
               me
               ,
               why
               shal
               I
               therfore
               detest
               that
               which
               God
               wils
               ,
               or
               auoid
               that
               which
               God
               commands
               ,
               or
               not
               do
               that
               which
               God
               wils
               ,
               commands
               and
               works
               in
               me
               ?
               Againe
               ,
               if
               I
               be
               an
               elect
               ,
               God
               giues
               all
               meanes
               so
               certaine
               of
               saluation
               that
               I
               cannot
               reiect
               them
               ;
               if
               I
               be
               reprobate
               he
               denies
               me
               all
               meanes
               necessary
               ,
               either
               of
               the
               merits
               of
               Christ
               offered
               for
               me
               ,
               or
               of
               grace
               and
               faith
               s●fficient
               for
               me
               :
               In
               vaine
               therefore
               is
               all
               my
               labour
               ,
               because
               if
               God
               hath
               prepared
               for
               me
               meanes
               effectuall
               they
               wil
               be
               applied
               as
               they
               are
               decreed
               without
               me
               ;
               if
               not
               ,
               they
               will
               not
               be
               obteined
               by
               me
               and
               my
               care
               :
               let
               therfore
               all
               care
               of
               heauen
               or
               hell
               be
               left
               to
               God
               and
               his
               ordination
               ,
               and
               let
               vs
               liue
               merrily
               ,
               fare
               daintily
               ,
               spend
               freely
               ,
               feed
               our
               sense
               and
               appetit
               fully
               ,
               and
               leaue
               all
               care
               or
               cogitation
               of
               heauen
               or
               hell
               to
               Gods
               decree
               and
               ordinance
               ,
               which
               according
               to
               his
               will
               ,
               not
               our
               care
               ,
               will
               haue
               the
               effect
               which
               he
               hath
               appointed
               .
               This
               follows
               in
               reason
               ,
               and
               thus
               in
               reason
               may
               any
               one
               inferre
               and
               reason
               ,
               supposing
               he
               belieue
               the
               aforesaid
               false
               principles
               .
            
          
           
             
               
                 SVBDIV.
                 3.
              
               
               To
               what
               vices
               the
               Protestant
               doctrine
               leads
               .
               
            
             
               SEAVENTHLY
               ,
               For
               vices
               in
               particular
               ,
               how
               euery
               one
               doth
               receiue
               life
               ,
               grouth
               ,
               nourishment
               ,
               and
               encouragement
               by
               this
               their
               doctrine
               ,
               &
               how
               men
               may
               be
               whetted
               
               and
               animated
               to
               the
               free
               exercise
               of
               the
               same
               vices
               by
               vertue
               of
               it
               ,
               may
               by
               these
               reasons
               appeare
               .
               1.
               
               Slouth
               (
               which
               ,
               
               saith
               the
               wiseman
               
                 teaches
                 many
                 euils
              
               (a)
               ,
               and
               is
               the
               stepdame
               saith
               
                 S.
                 Bernard
              
               ,
               of
               vertue
               ,
               the
               mother
               of
               sinne
               ;
               and
               the
               root
               and
               nurse
               ,
               saith
               
                 S.
                 Chrisostome
              
               ,
               of
               desperation
               )
               is
               by
               this
               doctrine
               nourished
               .
               For
               who
               will
               labour
               who
               assures
               himselfe
               that
               his
               labours
               ,
               works
               ,
               and
               sufferings
               haue
               neither
               any
               reward
               ,
               nor
               make
               any
               satisfaction
               ;
               but
               that
               they
               deserue
               hell
               and
               eternall
               punishment
               ,
               and
               that
               by
               them
               he
               can
               no
               more
               please
               God
               performe
               his
               will
               ,
               or
               fulfill
               his
               commandements
               then
               he
               can
               reach
               the
               starres
               or
               leape
               ouer
               the
               seas
               ,
               and
               that
               he
               hath
               no
               freedome
               or
               liberty
               of
               wil
               ,
               but
               must
               do
               as
               by
               God
               he
               is
               appointed
               and
               compelled
               ,
               and
               that
               only
               faith
               ,
               and
               apprehension
               of
               the
               iustice
               of
               Christ
               will
               suffice
               to
               his
               iustification
               and
               saluation
               .
            
             
               
               Secondly
               ,
               Chastity
               which
               is
               commended
               in
               scripture
               ,
               as
               deseruing
               
                 immortall
                 praise
                 by
                 God
                 &
                 man
              
               (a)
               ;
               as
               of
               
                 more
                 worth
                 then
                 all
                 weight
              
               (b)
               ;
               as
               
                 the
                 fruit
                 of
                 the
                 spirit
              
               (c)
               ;
               and
               as
               that
               which
               maks
               pages
               ,
               or
               
                 followers
                 of
                 the
                 lambe
              
               (d)
               
                 Christ
                 Iesus
              
               ;
               &
               is
               indeed
               according
               to
               
                 S.
                 Cyprian
              
               ,
               the
               
                 ornament
                 of
                 noblemen
                 ,
                 the
                 nobility
                 of
                 meane
                 men
                 ,
                 the
                 beauty
                 of
                 the
                 deformed
                 ,
                 the
                 comfort
                 of
                 the
                 sorrowfull
                 ,
              
               the
               
                 augmentour
                 of
                 beatitude
                 ,
                 honour
                 of
                 religion
                 ,
              
               the
               
                 diminisher
                 of
                 vices
                 ,
                 the
                 multiplier
                 of
                 vertue
                 ,
              
               and
               
                 the
                 spouse
                 of
                 the
                 omnipotent
              
               ,
               and
               which
               was
               so
               imbraced
               in
               the
               Primitiue
               Church
               ,
               that
               in
               some
               places
               a
               thousand
               ,
               in
               other
               two
               thousands
               ,
               in
               others
               3000.
               in
               others
               5000.
               men
               ,
               and
               in
               others
               as
               at
               Ancyra
               ,
               10000.
               women
               professed
               it
               in
               one
               place
               ,
               and
               preferred
               it
               before
               the
               riches
               and
               pleasures
               of
               the
               world
               :
               This
               precious
               vertue
               and
               pearle
               is
               debauched
               ,
               &
               Luxury
               (
               which
               is
               ,
               as
               one
               cals
               it
               ,
               the
               
                 gate
                 to
                 hell
              
               ,
               
               
                 the
                 way
                 to
                 iniquity
                 ,
                 the
                 biting
                 of
                 a
                 scorpion
                 ,
                 the
                 birdlime
                 of
                 wickednesse
                 ,
                 and
                 the
                 fountaine
                 of
                 perdition
              
               )
               is
               fomented
               and
               increased
               by
               this
               doctrine
               .
               For
               who
               will
               labour
               to
               liue
               chastly
               who
               belieues
               ,
               as
               they
               teach
               ▪
               that
               Chastity
               is
               impossible
               ,
               
               and
               no
               more
               in
               mans
               power
               then
               it
               is
               not
               to
               be
               a
               man
               ;
               that
               a
               woman
               is
               as
               necessary
               as
               to
               eat
               ,
               drinke
               ,
               sleepe
               or
               sneese
               ;
               that
               marriage
               is
               as
               gold
               ,
               virginity
               as
               dung
               ;
               that
               all
               are
               to
               be
               condemned
               as
               guilty
               of
               murther
               who
               do
               not
               giue
               themselues
               to
               beget
               children
               ?
               Who
               will
               abstaine
               from
               any
               
               sensuall
               lust
               ,
               and
               brutish
               concupiscence
               ,
               to
               which
               his
               affection
               leads
               him
               ,
               who
               perswades
               himselfe
               that
               a
               man
               or
               womā
               sins
               as
               much
               in
               hauing
               a
               suggestion
               or
               motion
               of
               concupiscence
               ,
               though
               resisted
               ,
               as
               in
               consenting
               ,
               delighting
               ,
               or
               acting
               the
               sinne
               it selfe
               ;
               that
               it
               is
               no
               more
               sinne
               to
               yield
               ,
               then
               to
               resist
               lust
               ;
               that
               the
               sinne
               is
               pardoned
               before
               hand
               by
               vertue
               of
               the
               seale
               of
               Baptisme
               ,
               and
               no
               more
               imputed
               by
               the
               meanes
               of
               faith
               then
               though
               it
               had
               neuer
               beene
               committed
               .
               He
               surely
               that
               is
               taught
               this
               ,
               and
               belieues
               this
               ,
               and
               withall
               that
               neither
               this
               nor
               any
               sinne
               can
               expell
               ,
               or
               take
               away
               his
               faith
               ,
               or
               damne
               him
               (
               Infidelity
               only
               excepted
               )
               is
               foolish
               if
               he
               feare
               sinne
               ,
               and
               is
               senselesse
               and
               labours
               in
               vaine
               ,
               if
               he
               seeke
               and
               labour
               to
               bridle
               his
               concupiscence
               ,
               to
               mortify
               his
               affections
               ,
               to
               resist
               his
               temptations
               ,
               or
               to
               restraine
               ,
               or
               not
               giue
               himselfe
               to
               all
               sensuality
               his
               heart
               can
               desire
               ;
               which
               freely
               and
               fully
               he
               may
               do
               ,
               as
               by
               this
               doctrine
               he
               is
               warranted
               and
               secured
               .
               Surely
               he
               that
               belieues
               thus
               ,
               as
               thus
               he
               is
               taught
               ,
               needs
               not
               feare
               any
               detriment
               to
               his
               soule
               or
               any
               punishment
               of
               his
               sinne
               ,
               or
               any
               offence
               of
               God
               :
               what
               therefore
               can
               ,
               or
               at
               least
               will
               restraine
               him
               from
               following
               his
               fleshly
               appetites
               ,
               specially
               in
               secret
               ?
            
             
               Thirdly
               ,
               Cruelty
               (
               which
               how
               odious
               it
               is
               ,
               
               is
               by
               diuers
               examples
               before
               declared
               )
               with
               all
               rage
               ,
               ire
               ,
               and
               reuenge
               ,
               and
               the
               practise
               of
               them
               is
               by
               vertue
               of
               this
               doctrine
               dangerously
               perswaded
               :
               for
               who
               will
               not
               be
               encouraged
               to
               inflict
               any
               seuere
               punishment
               and
               cruell
               tortures
               for
               any
               little
               offence
               committed
               against
               him
               ,
               who
               belieues
               that
               God
               ordaines
               soules
               to
               such
               horrible
               punishments
               in
               hell
               for
               no
               offence
               committed
               ,
               or
               forseene
               to
               be
               committed
               against
               his
               Maiesty
               ?
               Who
               desirous
               to
               imitate
               God
               ,
               will
               not
               rather
               exercise
               ,
               then
               detest
               actions
               of
               all
               cruelty
               and
               tyranny
               ,
               when
               he
               belieues
               that
               God
               is
               a
               iudge
               so
               seuere
               ,
               cruell
               ,
               and
               tyrannous
               ,
               that
               he
               ordaines
               and
               creates
               men
               to
               damnation
               and
               sinne
               ,
               and
               for
               the
               same
               sinne
               which
               himselfe
               commands
               &
               works
               in
               them
               doth
               himselfe
               torment
               them
               with
               those
               horrible
               torments
               of
               eternall
               fire
               in
               hell
               ?
               Who
               may
               not
               be
               incited
               to
               lay
               vpon
               subiects
               and
               seruants
               any
               command
               though
               neuer
               so
               heauy
               and
               intollerable
               ,
               when
               they
               read
               &
               belieue
               that
               God
               laies
               vpon
               
               al
               men
               precepts
               which
               are
               impossible
               to
               be
               performed
               ?
               Who
               will
               bridle
               his
               rage
               and
               fury
               of
               passion
               when
               he
               perswades
               himselfe
               that
               he
               offends
               Gods
               as
               much
               in
               resisting
               ,
               as
               in
               yielding
               to
               it
               ;
               and
               that
               neither
               Gods
               particular
               fauour
               ,
               nor
               his
               speciall
               faith
               and
               ●ustice
               is
               lost
               ,
               nor
               any
               sinne
               shal
               be
               imputed
               ,
               or
               punishment
               inflicted
               vpon
               him
               for
               the
               sinne
               ,
               though
               in
               his
               rage
               he
               should
               kill
               ,
               murder
               ,
               and
               vse
               all
               reuenge
               vpon
               his
               enemies
               ?
               What
               needs
               therefore
               any
               man
               to
               feare
               ,
               or
               care
               in
               conscience
               what
               secret
               murder
               or
               villany
               he
               contriues
               or
               works
               ,
               so
               he
               can
               but
               auoid
               the
               shame
               or
               the
               world
               ,
               or
               the
               punishment
               of
               the
               lawes
               ?
            
             
               
               Fourthly
               ,
               Pride
               which
               is
               the
               sinne
               (a)
               
                 which
                 God
                 hates
              
               ,
               &
               is
               (b)
               
                 abomination
                 to
                 God
              
               ,
               and
               the
               
                 begining
                 of
                 all
                 sinne
              
               ,
               &
               apostacy
               from
               God
               ;
               Which
               is
               ,
               according
               to
               
                 S.
                 Gregory
                 ,
                 the
                 root
                 of
                 all
                 euill
                 ,
                 and
                 the
                 queene
                 of
                 all
                 vices
              
               ;
               Yea
               according
               to
               
                 S.
                 Augustine
                 ,
                 the
                 begining
                 ,
                 the
                 end
                 ,
                 and
                 the
                 cause
                 of
                 all
                 sinnes
                 ,
              
               and
               which
               makes
               vs
               
                 like
                 to
                 the
                 diuels
                 ,
                 as
                 humility
                 doth
                 to
                 the
                 Angels
              
               :
               This
               pride
               is
               by
               this
               their
               doctrine
               kindled
               ,
               and
               as
               by
               bellowes
               blowne
               and
               set
               on
               fire
               .
               For
               what
               a
               strong
               motiue
               to
               pride
               and
               rebellion
               against
               all
               superiours
               is
               it
               ,
               for
               one
               to
               perswade
               himselfe
               that
               he
               is
               by
               his
               priuate
               spirit
               immediatly
               taught
               of
               God
               ,
               vnderstands
               all
               doctrine
               reueiled
               by
               God
               ,
               needs
               no
               instruction
               or
               direction
               from
               his
               Pastour
               ,
               but
               may
               iudge
               and
               censure
               him
               ,
               yea
               &
               with
               him
               all
               the
               ancient
               Pastours
               ,
               Doctours
               ,
               Bishops
               ,
               and
               Saints
               of
               Gods
               Church
               ,
               and
               may
               preferre
               his
               owne
               priuate
               iudgment
               and
               opinion
               before
               the
               generall
               Iudgment
               and
               doctrine
               of
               Gods
               Church
               ?
               How
               forcible
               a
               perswasion
               to
               pride
               and
               presumption
               is
               it
               ,
               for
               one
               to
               assure
               himselfe
               that
               he
               is
               sure
               of
               Gods
               fauour
               ,
               and
               of
               keeping
               it
               ▪
               of
               remission
               of
               his
               sinnes
               ,
               
               and
               of
               perseuerance
               in
               grace
               to
               the
               end
               ,
               and
               that
               no
               sinne
               or
               offence
               can
               separate
               him
               from
               the
               fauour
               of
               God
               and
               from
               heauen
               ?
               yea
               that
               he
               is
               as
               iust
               and
               perfect
               as
               
                 Peter
                 ,
                 Paul
                 ,
                 and
                 the
                 mother
                 of
                 God
              
               ▪
               that
               God
               fauours
               him
               as
               much
               
                 as
                 he
                 did
                 Christ
              
               ,
               and
               will
               
                 as
                 assuredly
                 free
                 him
                 from
                 hell
                 and
                 bring
                 him
                 to
                 heauen
                 a●
                 he
                 hath
                 done
                 Christ
                 ,
                 and
                 that
                 without
                 any
                 his
                 labour
                 ;
                 that
                 he
                 hath
                 as
                 much
                 right
                 to
                 heauen
                 as
                 Christ
                 hath
                 ,
                 and
                 can
                 be
                 no
                 more
                 damned
                 then
                 Christ
                 can
                 be
                 .
              
               Which
               ,
               are
               Luthers
               and
               Zuinglius
               words
               .
               The
               assurance
               of
               all
               which
               cannot
               but
               be
               a
               vehemēt
               
               perswasion
               to
               cause
               any
               man
               highly
               to
               esteeme
               of
               himselfe
               ,
               and
               to
               neglect
               all
               humility
               and
               feare
               of
               himselfe
               ,
               and
               all
               care
               with
               feare
               and
               trembling
               to
               worke
               his
               saluation
               .
               By
               all
               which
               is
               euident
               that
               this
               Protestāt
               doctrine
               is
               a
               great
               motiue
               and
               incentiue
               to
               all
               idlenesse
               ,
               lust
               ,
               cruelty
               ,
               and
               pride
               ,
               and
               so
               to
               all
               other
               vices
               ;
               and
               a
               strong
               impediment
               to
               the
               practise
               &
               exercise
               of
               all
               contrary
               vertues
               and
               perfection
               .
            
          
           
             
               
                 SVBDIV.
                 4.
              
               
               Bad
               life
               ,
               1.
               
               In
               the
               Common
               people
               ,
               2.
               
               In
               the
               Ministers
               .
               3
               In
               the
               first
               Reformers
               of
               Protestant
               religion
               ,
               confessed
               to
               be
               an
               effect
               of
               this
               doctrine
               .
            
             
               WHICH
               yet
               that
               it
               may
               more
               plainly
               appeare
               ,
               and
               the
               more
               fully
               by
               example
               and
               practise
               be
               conuinced
               ,
               I
               will
               produce
               the
               open
               confession
               of
               many
               prime
               Protestants
               by
               whom
               this
               fruit
               and
               effect
               of
               this
               
                 priuate
                 spirit
              
               ,
               and
               the
               doctrine
               of
               it
               ,
               is
               confessed
               in
               their
               practise
               .
               1.
               
               In
               generall
               ,
               of
               all
               the
               
                 common
                 people
              
               .
               2.
               
               More
               particularly
               of
               their
               Ministers
               and
               maisters
               .
               3.
               
               Most
               specially
               of
               the
               chief
               founders
               &
               pillars
               of
               their
               religion
               .
               By
               all
               whose
               conf●ssion
               is
               made
               apparent
               that
               lewd
               life
               ,
               wicked
               works
               ,
               and
               all
               licentious
               &
               Epicurean
               liberty
               among
               Protestants
               is
               neither
               a
               corruption
               of
               the
               time
               ,
               nor
               an
               infirmity
               of
               mans
               nature
               ,
               nor
               a
               Nationall
               vice
               only
               ,
               nor
               yet
               an
               abuse
               of
               doctrine
               ,
               or
               a
               defect
               of
               good
               order
               and
               discipline
               ;
               
               but
               only
               and
               truly
               a
               proper
               fruit
               and
               effect
               ,
               naturally
               issuing
               from
               the
               substance
               of
               their
               doctrine
               ,
               and
               conformable
               to
               the
               principles
               of
               it
               ,
               being
               borne
               ,
               nourished
               ,
               and
               increasing
               together
               with
               it
               ,
               and
               by
               vertue
               of
               it
               gaining
               breath
               ,
               strength
               ,
               and
               ability
               .
            
             
               And
               first
               concerning
               the
               vulgar
               and
               common
               people
               ▪
               For
               Germany
               where
               the
               Ghospel
               began
               ,
               1.
               
               Luther
               confesseth
               that
               
                 the
                 world
                 groweth
                 dayly
                 worse
                 ;
                 that
                 men
                 are
                 now
                 more
                 reuengfull
                 ,
                 couetous
                 ,
                 licentious
                 then
                 they
                 were
                 euer
                 before
                 in
                 the
                 Papacy
              
               (a)
               .
               That
               ,
               
                 Before
                 time
                 when
                 we
                 were
                 seduced
                 by
                 the
                 Pope
                 ,
                 euery
                 man
                 did
                 willingly
                 follow
                 good
                 works
                 ,
                 and
                 now
                 euery
                 man
                 neither
                 
                 faith
                 nor
                 knoweth
                 any
                 thing
                 ,
                 but
                 how
                 to
                 get
                 all
                 to
                 himselfe
                 by
                 exactions
                 ,
                 pillage
                 ,
                 theft
                 ,
                 lying
                 ,
                 vsury
                 &c.
              
               (b)
               .
               That
               ,
               
                 It
                 is
                 a
                 wonderfull
                 thing
                 and
                 full
                 of
                 scandall
                 ,
                 that
                 from
                 the
                 time
                 in
                 which
                 the
                 pure
                 doctrine
                 of
                 the
                 Ghospell
                 was
                 first
                 recalled
                 to
                 light
                 ,
                 the
                 world
                 should
                 dayly
                 grow
                 worse
                 .
                 That
                 no
                 History
                 of
                 the
                 Gentils
                 made
                 mention
                 of
                 so
                 diabolicall
                 malice
                 &
                 hatred
                 as
                 is
                 found
                 among
                 those
                 to
                 whom
                 the
                 word
                 is
                 preached
                 .
                 The
                 nobility
                 ,
                 Husbandmen
                 and
                 all
                 are
                 growne
                 so
                 wicked
                 ,
                 that
                 whereas
                 before
              
               (
               in
               Papistry
               )
               
                 they
                 had
                 some
                 shew
                 of
                 modesty
                 ,
                 now
                 they
                 are
                 growne
                 so
                 mad
                 and
                 furious
                 as
                 though
                 they
                 were
                 all
                 full
                 of
                 diuels
                 .
              
               That
               ,
               
                 Men
                 who
                 bragge
                 now
                 of
                 the
                 Gospell
                 and
                 faith
                 in
                 their
                 words
                 ,
                 are
                 ,
                 if
                 they
                 be
                 inwardly
                 examined
                 ,
                 nothing
                 at
                 all
                 :
                 therfore
                 the
                 greatest
                 of
                 those
                 who
                 heare
                 the
                 Gospell
                 ,
                 do
                 deceiue
                 themselues
                 ,
                 and
                 with
                 their
                 false
                 faith
                 go
                 to
                 hell
                 .
              
               That
               ,
               
                 In
                 this
                 only
                 we
                 now
                 shew
                 our selues
                 professours
                 of
                 the
                 Ghospell
                 ,
                 in
                 that
                 we
                 will
                 communicate
                 vnder
                 both
                 kinds
                 ,
                 throw
                 downe
                 Images
                 ,
                 eat
                 flesh
                 ▪
                 and
                 neither
                 fast
                 nor
                 pray
                 .
                 This
                 is
                 the
                 witchery
                 of
                 Sathan
                 ,
                 that
                 he
                 will
                 draw
                 men
                 from
                 the
                 Pope
                 ,
                 but
                 not
                 to
                 Christ.
              
               This
               Luther
               of
               his
               new
               conuertites
               the
               first
               fruit
               of
               his
               Ghospell
               .
            
             
               
                 Melancthon
                 ,
                 Luthers
              
               great
               friend
               and
               the
               glory
               of
               the
               first
               Protestants
               ,
               saith
               that
               ,
               
                 The
                 case
                 is
                 cleare
                 that
                 in
                 these
                 Countries
                 all
                 time
                 and
                 care
                 is
                 spent
                 in
                 drinking
                 ,
                 banqueting
                 ,
                 and
                 cups
                 ;
                 &
                 that
                 the
                 people
                 are
                 come
                 to
                 that
                 barbarousnesse
                 ,
                 that
                 they
                 thinke
                 if
                 they
                 fast
                 but
                 one
                 day
                 they
                 cannot
                 liue
                 till
                 the
                 next
                 night
                 .
              
            
             
               
                 Erasmus
                 Sarcerius
              
               ,
               a
               prime
               Lutheran
               ,
               acknowledges
               that
               
                 It
                 cannot
                 be
                 otherwise
                 but
                 that
                 lust
                 must
                 preuaile
                 ,
                 sith
                 fornication
                 &
                 adultery
                 are
                 accounted
                 among
                 vs
                 for
                 no
                 sins
                 ,
                 for
                 old
                 and
                 yong
                 do
                 nothing
                 but
                 drinke
                 and
                 dance
                 .
                 And
                 wheras
                 among
                 the
                 ancient
                 Germans
                 an
                 adulterer
                 was
                 not
                 so
                 much
                 as
                 heard
                 off
                 ,
                 now
                 that
                 sinne
                 is
                 growne
                 so
                 common
                 that
                 it
                 is
                 counted
                 but
                 a
                 sporte
                 and
                 iest
                 ,
                 and
                 often
                 Adulterers
                 are
                 more
                 esteemed
                 then
                 honest
                 and
                 shamfast
                 men
                 .
              
            
             
               Smidelinus
               ,
               as
               famous
               as
               the
               rest
               ,
               saith
               ,
               That
               ,
               
                 Since
                 we
                 haue
                 heard
                 that
                 to
                 fast
                 is
                 neither
                 a
                 good
                 worke
                 nor
                 pleasing
                 to
                 God
                 ,
                 we
                 haue
                 left
                 all
                 manner
                 of
                 fasting
                 and
                 betaken
                 our selues
                 only
                 to
                 bankets
                 and
                 drinkings
                 ;
                 so
                 that
                 if
                 a
                 man
                 mention
                 but
                 fasting
                 he
                 is
                 suspected
                 that
                 he
                 is
                 turned
                 papist
                 .
              
               That
               ,
               
                 Our
                 Ghospellers
                 are
                 so
                 far
                 from
                 mending
                 their
                 manners
                 ,
                 that
                 nothing
                 but
                 bestiality
                 ,
                 Epicur●sme
                 ,
                 gluttony
                 ,
                 vsury
                 ,
                 pride
                 ,
                 blasphemy
                 and
                 prophanation
                 of
                 Gods
                 holy
                 name
                 is
                 among
                 them
                 .
              
               And
               ,
               
                 That
                 the
                 whole
                 world
                 may
                 see
                 that
                 they
                 are
                 no
                 Papists
                 ,
                 nor
                 put
                 
                 any
                 trust
                 in
                 good
                 works
                 ,
                 they
                 do
                 not
                 any
                 good
                 worke
                 at
                 all
                 ,
                 insteed
                 of
                 fasting
                 they
                 drinck
                 day
                 and
                 night
                 ,
                 insteed
                 of
                 praying
                 they
                 banne
                 and
                 curse
                 others
                 .
                 And
                 do
                 so
                 horrible
                 blaspheme
                 the
                 name
                 of
                 God
                 ,
              
               
               
                 that
                 the
                 like
                 is
                 not
                 heard
                 among
                 the
                 Turks
                 .
                 And
                 yet
                 this
                 must
                 be
                 so
                 Euangelicall
                 that
                 they
                 notwithstanding
                 dare
                 assure
                 themselues
                 that
                 they
                 haue
                 faith
                 in
                 God
                 ,
                 haue
                 God
                 propitious
                 to
                 them
                 ,
                 and
                 are
                 better
                 then
                 Idolatrous
                 Papists
                 .
              
            
             
               Brentius
               saith
               ,
               that
               ,
               
               
                 Such
                 is
                 the
                 corruption
                 of
                 manners
                 in
                 these
                 times
                 ,
                 and
                 such
                 the
                 desire
                 to
                 do
                 wrong
                 ,
                 that
                 there
                 is
                 no
                 occasion
                 of
                 confiding
                 in
                 good
                 works
                 :
                 for
                 why
                 shall
                 they
                 confide
                 in
                 them
                 which
                 they
                 haue
                 not
                 ?
              
            
             
               
                 Ioan.
                 Spangenberge
              
               saith
               ,
               that
               ,
               
                 It
                 is
                 a
                 true
                 word
              
               ,
               
               
                 and
                 often
                 repeated
                 by
                 many
                 Doctors
                 ,
                 that
                 after
                 the
                 reuelation
                 of
                 Antichrist
                 men
                 wil
                 be
                 so
                 wild
                 that
                 they
                 will
                 neither
                 acknowledge
                 nor
                 haue
                 any
                 care
                 of
                 God
                 ,
                 but
                 will
                 do
                 as
                 they
                 will
                 ,
                 what
                 the
                 diuell
                 ,
                 and
                 the
                 flesh
                 shal
                 suggest
                 .
                 This
                 is
                 now
                 fulfilled
                 ,
                 for
                 since
                 the
                 lies
                 and
                 deceits
                 of
                 Antichrist
                 and
                 the
                 Pope
                 haue
                 beene
                 reuealed
                 ,
                 men
                 begin
                 to
                 belieue
                 nothing
                 ,
                 and
                 seing
                 they
                 are
                 free
                 from
                 the
                 bands
                 of
                 popery
                 ,
                 they
                 wil
                 be
                 free
                 from
                 the
                 Ghospell
                 and
                 all
                 precepts
                 of
                 God
                 ,
                 and
                 make
                 that
                 right
                 and
                 iust
                 which
                 euery
                 one
                 will.
                 
              
            
             
               Caluin
               saith
               ,
               that
               ,
               
               Men
               of
               his
               sect
               
                 are
                 the
                 most
                 wicked
                 and
                 flagitious
                 of
                 all
                 mortall
                 men
                 ,
                 yea
                 so
                 wicked
                 that
                 words
                 cannot
                 be
                 found
                 to
                 expresse
                 their
                 wickednesse
                 .
                 They
                 are
                 horrible
                 monsters
                 ,
                 and
                 diuels
                 in
                 mens
                 forme
                 .
              
            
             
               Wolphangus
               Musculus
               a
               prime
               Protestant
               confesseth
               ,
               
               that
               ,
               
                 To
                 tell
                 the
                 truth
                 they
                 are
                 become
                 so
                 vnlike
                 themselues
                 ,
                 that
                 wheras
                 in
                 the
                 Papacy
                 they
                 were
                 religious
                 in
                 their
                 errour
                 and
                 superstition
                 ,
                 now
                 in
                 the
                 light
                 of
                 the
                 knowne
                 truth
                 ,
                 they
                 are
                 more
                 prophane
                 then
                 the
                 very
                 sonnes
                 of
                 this
                 world
                 .
              
            
             
               Andreas
               Musculus
               ,
               another
               famous
               Lutheran
               ,
               also
               saith
               :
               
               
                 The
                 case
                 thus
                 standeth
                 at
                 this
                 present
                 with
                 vs
                 Lutherans
                 ,
                 that
                 if
                 any
                 be
                 desirous
                 to
                 see
                 a
                 great
                 rable
                 of
                 knaues
                 ,
                 of
                 persons
                 turbulent
                 ,
                 deceitfull
                 ,
                 coseners
                 ,
                 vsurers
                 ,
                 let
                 him
                 go
                 to
                 any
                 citty
                 where
                 the
                 Ghospell
                 is
                 purely
                 preached
                 ,
                 and
                 he
                 shall
                 find
                 them
                 there
                 by
                 multituds
                 .
                 It
                 is
                 more
                 manifest
                 then
                 day-light
                 ,
                 that
                 there
                 neuer
                 among
                 the
                 Ethnickes
                 ,
              
               
               
                 Turkes
                 ,
                 and
                 other
                 Infidels
                 were
                 more
                 vnbridled
                 ,
                 and
                 vnruly
                 persons
                 with
                 whome
                 all
                 vertue
                 &
                 honesty
                 is
                 quite
                 extinct
                 ,
                 then
                 are
                 among
                 the
                 Professours
                 of
                 the
                 Ghospell
                 at
                 this
                 day
                 .
              
               That
               ,
               
                 to
                 speake
                 of
                 fasting
                 is
                 but
                 
                 to
                 loose
                 paper
                 and
                 tyme
                 :
                 the
                 Germans
                 care
                 not
                 now
                 for
                 fasting
                 ,
                 but
                 for
                 bibbing
                 and
                 banquetting
                 :
                 if
                 any
                 shall
                 but
                 mention
                 fasting
                 ,
                 though
                 he
                 alleadge
                 neuer
                 so
                 much
                 Scripture
                 for
                 it
                 ,
                 he
                 shall
                 presently
                 be
                 counted
                 a
                 Papist
                 ,
                 or
                 an
                 Heretike
                 .
              
            
             
               
               Bucer
               ,
               one
               of
               the
               first
               ,
               and
               most
               prime
               reformers
               confesseth
               ,
               that
               
                 the
                 thing
                 which
                 the
                 greatest
                 part
                 do
                 seeme
                 chiefly
                 to
                 haue
                 aymed
                 at
                 by
                 the
                 Ghospell
                 ,
                 is
                 to
                 cast
                 off
                 the
                 yoake
                 of
                 all
                 whatsoeuer
                 manner
                 of
                 discipline
                 ,
                 pennance
                 ,
                 and
                 Religion
                 which
                 remayned
                 in
                 Papistry
                 ,
                 and
                 to
                 do
                 all
                 thinges
                 according
                 to
                 the
                 will
                 and
                 lust
                 of
                 their
                 flesh
                 .
                 For
                 which
                 it
                 is
                 not
                 vngratefull
                 to
                 them
                 to
                 heare
                 ,
                 that
                 a
                 man
                 is
                 iustifyed
                 by
                 only
                 Fayth
                 ,
                 and
                 not
                 by
                 good
                 workes
                 ,
                 to
                 which
                 they
                 haue
                 no
                 desire
                 at
                 all
                 .
              
            
             
               Paulus
               Eberus
               ,
               a
               prime
               reformer
               with
               Luther
               ,
               confesseth
               ,
               
               
                 That
                 our
                 whole
                 Euangelicall
                 congregation
                 is
                 so
                 full
                 of
                 Schismes
                 and
                 offences
                 ,
                 that
                 it
                 is
                 nothing
                 lesse
                 then
                 that
                 it
                 makes
                 shew
                 to
                 be
                 ,
                 which
                 while
                 all
                 see
                 with
                 their
                 owne
                 eyes
                 ,
                 not
                 without
                 cause
                 they
                 doubt
                 whether
                 our
                 euangelicall
                 company
                 be
                 the
                 true
                 Church
                 ,
                 in
                 which
                 so
                 many
                 ,
                 and
                 so
                 enormous
                 vices
                 are
                 seene
                 .
              
            
             
               Iacobus
               Andreas
               ,
               a
               great
               promotour
               of
               Lutheranisme
               ,
               confesses
               that
               ,
               
               
                 Christian
                 and
                 serious
                 discipline
                 commanded
                 by
                 Christ
                 ,
                 and
                 required
                 of
                 Christians
                 ,
                 is
                 esteemed
                 among
                 vs
                 new
                 popery
                 &
                 monkery
                 ;
                 for
                 since
                 we
                 learned
                 to
                 be
                 saued
                 by
                 only
                 faith
                 in
                 Christ
                 ,
                 good
                 works
                 haue
                 been
                 left
                 of
                 ,
                 sith
                 without
                 them
                 we
                 may
                 be
                 saued
                 by
                 relying
                 vpon
                 Christ
                 only
                 and
                 his
                 grace
                 and
                 merits
                 .
                 And
                 that
                 the
                 world
                 may
                 know
                 that
                 they
                 are
                 no
                 Papists
                 ,
                 nor
                 do
                 put
                 any
                 trust
                 in
                 good
                 works
                 ,
                 they
                 will
                 not
                 do
                 any
                 good
                 worke
                 at
                 all
                 :
                 but
                 insteed
                 of
                 fasting
                 ,
                 will
                 night
                 &
                 day
                 lye
                 bibbing
                 and
                 banqueting
                 ,
                 instead
                 of
                 praying
                 stand
                 swearing
                 .
                 And
                 this
                 kind
                 of
                 life
                 is
                 called
                 by
                 them
              
               Euangelicum
               Institutum
               ,
               
                 the
                 institution
                 of
                 the
                 Ghospell
              
               .
            
             
               Wigandus
               a
               famous
               man
               ,
               one
               of
               the
               Centurians
               ,
               sayth
               ,
               
                 That
                 the
                 youth
                 among
                 the
                 Ghospellers
                 become
                 dayly
                 lesse
                 tractable
                 ,
                 &
                 more
                 bould
                 to
                 commit
                 those
                 vices
                 which
                 in
                 former
                 tymes
                 men
                 of
                 years
                 knew
                 not
                 .
              
               
            
             
               Simon
               Vion
               cries
               :
               
                 VVoe
                 vpon
                 Lub●cke
                 ,
                 Hamburge
                 ,
                 Rostocke
                 for
                 their
                 adulteries
                 ,
                 fornications
                 drunkennesse
                 ,
                 vsury
                 ,
                 lying
                 ,
                 and
                 all
                 vices
                 ;
                 and
                 woe
                 to
              
               Saxony
               
                 for
                 keeping
                 such
                 a
                 light
                 of
                 Euangelicall
                 truth
                 in
                 so
                 wicked
                 life
                 and
                 manners
                 !
              
               So
               of
               the
               rest
               .
            
             
               To
               all
               which
               we
               will
               adde
               Erasmus
               ,
               though
               not
               one
               of
               
               their
               Religion
               ,
               yet
               esteemed
               by
               them
               as
               a
               fauourer
               ,
               &
               a
               present
               eye
               witnesse
               of
               them
               ,
               and
               their
               life
               ,
               who
               pronounceth
               this
               sentence
               of
               them
               :
               Looke
               ,
               sayth
               he
               ,
               
               
                 euery
                 where
                 vpon
                 these
                 Euangelicall
                 people
                 ,
                 and
                 bring
                 me
                 one
                 whome
                 this
                 Ghospell
                 hath
                 made
                 of
                 a
                 drunkard
                 ,
                 sober
                 ;
                 of
                 a
                 ●eacher
                 ,
                 chast
                 ;
                 of
                 one
                 shamelesse
                 ,
                 shamfast
                 .
                 I
                 can
                 shew
                 many
                 who
                 are
                 become
                 worse
                 then
                 they
                 were
                 before
                 ,
                 whom
                 I
                 knew
                 pure
                 ,
                 sincere
                 ,
                 and
                 without
                 dissembling
                 ;
                 the
                 same
                 I
                 haue
                 seene
                 ,
                 after
                 they
                 gaue
                 themselues
                 to
                 this
                 Euangelicall
                 sect
                 ,
                 to
                 haue
                 learned
                 to
                 talke
                 of
                 wenches
                 ,
                 to
                 play
                 at
                 dice
                 ,
                 to
                 leaue
                 of
                 praying
                 ,
                 to
                 be
                 most
                 ●mpatient
                 ,
                 reuengefull
                 of
                 all
                 iniuries
                 ,
                 vaine
                 ,
                 viperlike
                 in
                 manners
                 ,
              
               
               
                 and
                 destitute
                 of
                 all
                 humanity
                 ,
                 I
                 speake
                 by
                 experience
                 .
              
               Wherupon
               it
               grew
               to
               a
               prouerbe
               ,
               (
               witnesse
               one
               of
               their
               owne
               )
               among
               them
               ,
               that
               when
               they
               were
               disposed
               to
               yield
               to
               their
               
                 natural
                 lust
                 ,
                 they
                 would
                 say
                 ;
                 To
                 day
                 we
                 will
                 liue
                 Lutheran
                 like
                 .
              
               All
               which
               is
               spoken
               of
               the
               Lutherans
               in
               Germany
               .
            
             
               For
               the
               Protestants
               of
               England
               (
               to
               omit
               for
               breuity
               other
               Nations
               ,
               
               and
               their
               life
               )
               M.
               Geffrey
               a
               great
               preacher
               and
               trauailer
               ,
               confesseth
               plainely
               :
               
               
                 I
                 may
                 freely
                 speake
                 what
                 I
                 haue
                 plainely
                 seene
                 in
                 the
                 course
                 of
                 some
                 trauells
                 ,
                 and
                 obseruation
                 of
                 some
                 courses
                 ,
                 that
                 in
                 Flandres
                 was
                 neuer
                 more
                 drunkennesse
                 ,
                 in
                 Italy
                 more
                 wantonnesse
                 ,
                 in
                 Iury
                 more
                 hypocrisy
                 ,
                 in
                 T●rkie
                 more
                 impiety
                 ,
                 in
                 Tartary
                 more
                 iniquity
                 ,
                 then
                 is
                 practised
                 generally
                 in
                 England
                 ,
                 and
                 particulerly
                 in
                 London
                 .
              
            
             
               M.
               Stubs
               ,
               a
               like
               famous
               preacher
               ,
               who
               trauelled
               through
               all
               England
               to
               see
               the
               māners
               of
               the
               people
               ,
               after
               all
               his
               iourney
               pronounceth
               this
               sentence
               :
               
                 As
                 concerning
                 the
                 people
                 I
                 found
                 them
                 in
                 most
                 places
                 ,
                 dissolute
                 ,
                 proud
                 ,
                 enuious
                 ,
                 malicious
                 ,
                 disdaineful
                 ,
                 couetous
                 ,
                 ambitious
                 ,
                 carelesse
                 of
                 good
                 workes
                 ;
                 that
                 for
                 good
                 workes
                 who
                 seeth
                 not
                 that
                 they
              
               (
               the
               Papists
               )
               
                 were
                 farre
                 beyond
                 vs
                 ,
                 and
                 we
                 farre
                 behind
                 them
                 .
              
               In
               witnesse
               whereof
               he
               recounts
               what
               
                 Monasteries
                 ,
                 Churches
                 ,
                 Hospitalls
                 ,
                 Bridges
                 ,
                 Schooles
                 ▪
                 Colledges
                 ▪
                 and
                 Vniuersityes
                 were
                 builded
                 by
                 Catholickes
                 ,
                 and
                 pulled
                 downe
                 by
                 Protestants
                 .
              
            
             
               The
               Puritans
               in
               their
               mild
               Defence
               confesse
               ,
               and
               say
               :
               
                 VVhat
                 eye
                 so
                 blind
                 that
                 it
                 doth
                 not
                 gush
                 out
                 with
                 teares
                 to
                 behould
                 the
                 misery
                 of
                 our
                 supposed
                 Church
                 ,
                 I
                 meane
                 ,
                 the
                 great
                 ignorance
                 ,
                 the
                 superficiall
                 worship
                 of
                 God
                 ,
                 the
                 fearefull
                 blasphemyes
                 ,
                 and
                 swearing
                 in
                 houses
                 and
                 streets
                 ,
                 and
                 the
                 dishonour
                 of
                 Superiours
                 ,
                 the
                 pride
                 ,
                 cruelty
                 ,
                 
                 fornications
                 ,
                 adulteries
                 ,
                 drunkennesse
                 ,
                 couetousnesse
                 ,
                 vsuries
                 ,
                 and
                 other
                 like
                 abominations
                 .
                 O
                 be
                 hould
                 and
                 pitty
                 the
                 woefull
                 and
                 lamentable
                 state
                 of
                 our
                 Church
                 in
                 these
                 thinges
                 !
              
               And
               thus
               much
               of
               the
               state
               of
               the
               vulgar
               and
               common
               sort
               of
               Protestants
               ,
               in
               what
               kind
               of
               vertue
               and
               perfection
               ,
               this
               their
               new
               Ghospell
               hath
               trayned
               them
               vp
               for
               their
               deuotion
               ,
               life
               ,
               and
               manners
               ,
               euen
               in
               the
               first
               and
               purest
               tyme
               of
               it
               .
            
             
               For
               the
               Clergy
               ,
               the
               lampes
               &
               conductours
               of
               the
               rest
               ,
               what
               ,
               
               and
               of
               what
               note
               hath
               beene
               their
               life
               and
               conuersation
               in
               generall
               both
               in
               England
               and
               Germany
               ,
               I
               will
               for
               England
               (
               to
               auoid
               both
               offence
               and
               tediousnesse
               )
               referre
               the
               Reader
               desirous
               to
               know
               thē
               to
               the
               Owles
               Almanack
               ,
               made
               by
               the
               Puritans
               against
               the
               Bishops
               ,
               and
               to
               the
               
                 Volume
                 of
                 Saints
                 ,
                 Pasquill
                 vnto
                 Martin
                 iunior
                 ,
              
               
               
                 and
                 Pasquill
                 and
                 Marphorius
              
               ,
               made
               by
               Protestants
               against
               Puritans
               ,
               all
               printed
               the
               yeare
               1589.
               in
               Queene
               Elizabeths
               raigne
               ;
               and
               to
               Doctour
               Sutcliffes
               answere
               to
               a
               libell
               supplicatory
               ,
               where
               the
               Puritans
               are
               described
               for
               
                 their
                 pride
                 ,
                 malice
                 ,
                 cruelty
                 ,
                 couetousnesse
                 ,
                 vsury
                 gluttony
                 ,
                 and
                 their
                 chamber
                 cheere
                 ,
                 and
                 other
                 good
                 matters
                 kept
                 for
                 a
                 rare
                 banquet
                 ,
                 too
                 shamefull
                 ,
                 and
                 eu●dently
                 appearing
                 .
              
               All
               conuincing
               what
               is
               their
               life
               and
               manners
               ,
               and
               all
               practised
               
                 insteed
                 of
                 fasting
                 and
                 other
                 godly
                 exercise
                 .
              
               And
               for
               Germany
               I
               wil
               only
               bring
               two
               or
               three
               witnesses
               for
               the
               generall
               ,
               to
               wit
               
                 Wolfphangus
                 Musculus
              
               who
               ,
               speaking
               of
               their
               Clergy
               ,
               
               saith
               ;
               
                 If
                 they
                 do
                 any
                 thing
                 vpright
                 &
                 iust
                 ,
                 they
                 do
                 it
                 not
                 sincerly
                 with
                 any
                 good
                 intention
                 ,
                 but
                 obiter
                 ,
                 &
                 by
                 the
                 way
                 ,
                 as
                 altogeather
                 neglecting
                 that
                 which
                 is
                 to
                 be
                 done
                 by
                 faithful
                 ministers
                 ,
                 and
                 are
                 so
                 farre
                 from
                 bringing
                 in
                 errours
                 and
                 superstition
                 of
                 doctrine
                 as
                 formerly
                 was
                 done
                 ,
                 that
                 they
                 do
                 by
                 their
                 manners
                 giue
                 occasion
                 to
                 the
                 people
                 to
                 fall
                 into
                 an
                 indifferency
                 of
                 religion
                 and
                 Epicurisme
                 ,
                 and
                 into
                 such
                 a
                 neglect
                 of
                 all
                 religion
                 ,
                 that
                 none
                 neede
                 to
                 feare
                 that
                 by
                 the
                 example
                 of
                 the
                 ministery
                 men
                 should
                 become
                 hypocrites
                 ,
                 superstitious
                 worshippers
                 of
                 Images
                 ,
                 and
                 Iustice-workers
                 ,
                 for
                 from
                 this
                 care
                 they
                 do
                 aboundantly
                 deliuer
                 themselues
                 ,
                 and
                 others
                 .
              
            
             
               Ioan
               ▪
               Wigandus
               saith
               ,
               that
               
                 of
                 the
                 ministers
                 many
                 are
                 parasites
                 and
                 flatterers
                 ,
              
               
               
                 who
                 fraudulently
                 excuse
                 the
                 sinnes
                 of
                 great
                 men
                 ,
                 and
                 kindle
                 coales
                 of
                 mischiefe
                 by
                 which
                 Polititians
                 do
                 thrust
                 out
                 sincere
                 preachers
                 out
                 of
                 their
                 places
                 ,
                 and
                 make
                 them
                 suffer
                 more
                 then
                 women
                 in
                 childbed
                 .
              
            
             
             
               Paulus
               Eberus
               saith
               of
               them
               ,
               that
               if
               
                 we
                 looke
                 vpon
                 the
                 Euangelicall
                 Doctours
                 ,
                 we
                 shall
                 find
                 that
                 some
                 moued
                 with
                 vaine
                 glory
                 ,
              
               
               
                 others
                 with
                 enuious
                 zeale
                 ,
                 others
                 with
                 contentions
                 ,
                 others
                 with
                 other
                 vices
                 ,
                 do
                 all
                 destroy
                 more
                 with
                 their
                 wicked
                 life
                 ,
                 then
                 they
                 build
                 with
                 their
                 true
                 doctrine
                 .
              
               Which
               shall
               suffice
               for
               the
               generality
               of
               the
               ministery
               .
            
             
               For
               particular
               persons
               ,
               obseruing
               that
               we
               speake
               not
               of
               the
               declining
               and
               worst
               age
               of
               their
               Church
               ,
               
               but
               of
               the
               reforming
               and
               best
               time
               ,
               nor
               of
               the
               vulgar
               sort
               of
               ministers
               ,
               but
               of
               their
               prime
               men
               and
               principall
               pillars
               among
               their
               reforming
               ministers
               ;
               nor
               out
               of
               our
               writers
               ,
               but
               out
               of
               their
               owne
               accusation
               and
               condemnation
               of
               themselues
               ;
               we
               will
               in
               generall
               looke
               into
               the
               life
               of
               some
               of
               their
               principall
               founders
               of
               their
               Religion
               ,
               and
               se
               what
               life
               and
               manners
               in
               them
               their
               new
               doctrine
               did
               togeather
               with
               their
               reformation
               beget
               &
               nourish
               .
               
               Al
               which
               was
               ominously
               foreshewed
               by
               prodigious
               monsters
               ,
               first
               of
               a
               calfe
               at
               Friburge
               in
               Misnia
               with
               a
               head
               like
               to
               a
               monkes
               hood
               ,
               then
               of
               a
               hogge
               at
               Hall
               in
               Saxony
               with
               a
               shauen
               crowne
               like
               a
               priest
               ;
               both
               in
               the
               yeare
               before
               that
               Luther
               cast
               of
               his
               habit
               ,
               and
               afterwards
               incestuously
               conioyned
               himselfe
               with
               one
               of
               the
               nine
               Nunnes
               which
               Koppen
               enticed
               out
               of
               the
               Monastery
               of
               Nimpsen
               in
               Saxony
               .
            
             
               And
               first
               for
               Luther
               that
               
                 man
                 of
                 God
              
               ,
               
               that
               
                 light
                 of
                 the
                 world
              
               ,
               that
               
                 third
                 Elias
              
               ,
               that
               
                 first
                 Euangelist
              
               ,
               &
               
                 next
                 to
                 Christ
                 &
                 S.
                 Paul
                 ,
              
               with
               much
               more
               before
               noted
               (
               as
               they
               call
               him
               ,
               )
               if
               we
               cōsider
               his
               life
               and
               doctrine
               what
               it
               was
               while
               he
               belieued
               and
               imbraced
               the
               Catholicke
               faith
               ,
               and
               compare
               it
               with
               the
               same
               what
               it
               was
               after
               he
               made
               his
               reformation
               ,
               we
               shall
               clearly
               perceaue
               the
               fruit
               and
               effect
               of
               this
               their
               new
               Ghospel
               for
               life
               &
               manners
               .
               And
               first
               for
               his
               life
               before
               his
               reuolt
               he
               confesseth
               himselfe
               ,
               and
               it
               is
               confessed
               by
               his
               owne
               followers
               ,
               that
               
                 He
                 liued
                 in
                 his
                 Monastery
                 punishing
                 his
                 body
                 with
                 watching
                 ,
                 fasting
                 ,
                 &
                 prayer
              
               (a)
               .
               That
               
                 he
                 honoured
                 the
                 Pope
                 of
                 meere
                 conscience
                 .
              
               That
               
                 he
                 kept
                 chastity
                 ,
                 pouerty
                 ,
                 &
                 obedience
              
               (b)
               .
               
                 Whatsoeuer
                 he
                 did
                 ,
                 he
                 did
                 it
                 with
                 a
                 simple
                 heart
                 ,
                 of
                 good
                 zeale
                 ,
                 for
                 the
                 glory
                 of
                 God
                 ,
                 fearing
                 grieuously
                 the
                 last
                 day
                 ,
                 and
                 desirous
                 to
                 be
                 saued
                 ,
                 from
                 the
                 bottome
                 of
                 his
                 heart
              
               (c)
               .
               Which
               are
               his
               owne
               words
               .
               But
               after
               he
               inuented
               his
               libertine
               Ghospell
               ,
               he
               confesseth
               himselfe
               ,
               
               and
               the
               same
               is
               
               confessed
               by
               his
               followers
               .
               1.
               
               For
               lust
               and
               sensuality
               ,
               that
               
                 He
                 esteemed
                 nothing
                 more
                 sweet
                 or
                 louing
                 vpon
                 the
                 earth
                 then
                 the
                 loue
                 of
                 a
                 woman
                 if
                 a
                 man
                 can
                 get
                 it
              
               (d)
               .
               That
               
                 it
                 was
                 no
                 more
                 in
                 his
                 power
                 to
                 be
                 without
                 a
                 woman
                 then
                 to
                 be
                 a
                 man
                 ,
              
               that
               
                 the
                 act
                 of
                 the
                 flash
                 is
                 as
                 necessary
                 ,
                 and
                 more
                 necessary
                 ,
                 &
                 no
                 more
                 to
                 be
                 stayed
                 or
                 omitted
                 then
                 to
                 eat
                 ,
                 drinke
                 ,
                 sleepe
                 ,
                 purge
                 ,
                 make
                 cleane
                 the
                 nose
              
               (e)
               &c.
               
               Wherupon
               he
               confesseth
               that
               ,
               
                 I
                 am
                 burned
                 with
                 the
                 great
                 flame
                 of
                 my
                 vntamed
                 flesh
                 ,
                 I
                 who
                 ought
                 to
                 be
                 feruent
                 in
                 spirit
                 am
                 feruent
                 in
                 the
                 flesh
                 ,
                 in
                 lust
                 ,
                 sloth
                 &c.
                 
                 Eight
                 dayes
                 are
                 now
                 past
                 wherin
                 I
                 neither
                 write
                 ,
                 pray
                 ,
                 nor
                 study
                 ,
                 being
                 vexed
                 partly
                 with
                 the
                 temptation
                 of
                 the
                 flesh
                 ,
                 partly
                 with
                 other
                 troubles
                 .
              
               But
               (f)
               saith
               he
               )
               
                 it
                 sufficeth
                 me
                 to
                 know
                 the
                 glory
                 of
                 the
                 riches
                 of
                 God
                 ,
                 and
                 of
                 the
                 lambe
                 which
                 taketh
                 away
                 the
                 sinnes
                 of
                 the
                 world
                 ,
                 from
                 him
                 sinne
                 cannot
                 draw
                 vs
                 although
                 we
                 should
                 commit
                 fornication
                 ,
                 or
                 kill
                 a
                 thousand
                 times
                 a
                 day
                 .
              
               Vpon
               which
               his
               lust
               ,
               neither
               respecting
               his
               vow
               made
               to
               God
               of
               chastity
               ,
               which
               made
               it
               a
               sinne
               to
               commit
               any
               act
               of
               carnality
               ,
               nor
               the
               Imperiall
               law
               which
               made
               it
               losse
               of
               ones
               head
               ;
               nor
               the
               shame
               of
               the
               world
               ,
               at
               which
               all
               wondred
               &
               many
               were
               ashamed
               &
               scandalized
               ,
               (g)
               nor
               the
               calamities
               of
               the
               time
               in
               which
               by
               the
               insurrection
               of
               the
               Boores
               ,
               or
               common
               people
               ,
               (h)
               incited
               by
               him
               were
               killed
               to
               the
               number
               of
               one
               thousand
               ,
               and
               all
               Germany
               was
               in
               misery
               :
               but
               impatient
               of
               staying
               so
               much
               as
               one
               night
               ,
               he
               secretly
               at
               night
               ,
               hauing
               present
               only
               Pomeran
               the
               Priest
               ,
               Luke
               the
               Painter
               ,
               and
               Apell●s
               the
               Lawyer
               ,
               (i)
               without
               any
               communication
               with
               his
               friends
               ,
               the
               yeare
               1525.
               coupled
               himselfe
               to
               one
               of
               the
               Runagate
               Nunnes
               ,
               enticed
               out
               of
               Nympsen
               by
               
                 Leonard
                 Koppen
                 ,
                 Katherine
                 Bor●
              
               by
               name
               ,
               a
               beautifull
               yonge
               woman
               of
               26.
               yeares
               of
               age
               ,
               who
               within
               few
               dayes
               after
               the
               mariage
               ,
               as
               Erasmus
               sayth
               ,
               was
               deliuered
               of
               a
               child
               ,
               and
               so
               ,
               as
               one
               fayth
               of
               him
               ,
               
                 Luther
                 was
                 yesterday
                 a
                 Monke
                 ,
                 to
                 day
                 a
                 Bridgroome
                 to
                 morrow
                 a
                 Husband
                 ,
                 and
                 the
                 next
                 a
                 Father
                 .
              
               Which
               was
               the
               first
               fruit
               ,
               and
               one
               of
               the
               principall
               motiues
               of
               Luthers
               Reformation
               .
            
             
               But
               let
               vs
               heare
               his
               Examen
               of
               his
               owne
               conscience
               ,
               &
               his
               confession
               of
               himselfe
               :
               VVhat
               ,
               sayth
               he
               ,
               (a)
               
                 haue
                 I
                 done
                 all
                 this
                 day
                 ?
                 Two
                 houres
                 cacaui
              
               (
               too
               beastly
               to
               be
               englished
               )
               
                 three
                 
                 houres
                 I
                 eat
                 ,
                 and
                 fower
                 houres
                 I
                 was
                 idle
                 .
              
               Againe
               ,
               (b)
               
                 VVe
                 eat
                 till
                 death
                 ▪
                 we
                 drinke
                 till
                 death
                 ▪
                 we
                 eat
                 and
                 drinke
                 till
                 we
                 be
                 poore
                 ,
                 and
                 go
                 to
                 hell
                 ,
                 cacamus
                 ad
                 mortem
                 .
              
               (c)
               
                 I
                 sit
                 heere
                 senselesse
                 and
                 stupid
                 in
                 idlenesse
                 ,
                 praying
                 little
                 ,
                 mourning
                 nothing
                 at
                 al
                 for
                 the
                 Church
                 .
              
               And
               laughing
               at
               the
               folly
               of
               S.
               Hierome
               ,
               Benedict
               ,
               Bernard
               and
               Francis
               ,
               who
               labouring
               to
               represse
               the
               heat
               of
               the
               flesh
               by
               praying
               ,
               fasting
               &
               afflicting
               their
               bodyes
               ,
               he
               sayth
               ,
               (d)
               
                 He
                 hath
                 a
                 more
                 easy
                 and
                 ready
                 way
                 ,
                 so
                 that
                 a
                 wench
                 be
                 not
                 wanting
                 ,
                 that
                 is
                 ,
                 to
                 haue
                 a
                 wench
                 alwayes
                 in
                 the
                 house
                 ,
                 which
                 is
                 the
                 most
                 present
                 remedy
                 for
                 that
                 disease
                 ,
                 and
                 she
                 as
                 a
                 woman
                 ought
                 to
                 help
                 a
                 friend
                 in
                 that
                 case
                 .
              
               And
               least
               he
               should
               be
               thought
               to
               do
               otherwise
               thē
               he
               taught
               ,
               his
               doctrine
               was
               according
               to
               his
               practise
               ;
               for
               he
               taught
               ,
               
                 That
                 to
                 increase
                 and
                 multiply
                 is
                 not
                 a
                 precept
                 ,
                 but
                 more
                 then
                 a
                 precept
                 ,
                 which
                 is
                 not
                 in
                 our
                 power
                 to
                 slippe
                 or
                 omit
                 :
                 but
                 more
                 necessary
                 then
                 to
                 eat
                 ,
                 drinke
                 ,
                 purge
                 and
                 sleep
              
               ▪
               That
               ,
               (e)
               
                 the
                 Husband
                 shal
                 say
                 to
                 his
                 wife
                 ,
                 if
                 thou
                 wilt
                 not
                 come
                 ,
                 let
                 the
                 maid
                 or
                 another
                 come
                 ,
                 and
                 if
                 that
                 will
                 not
                 suffice
                 ,
                 dismisse
              
               Vas●hi
               
                 and
                 admit
              
               He●ter
               .
               That
               (f)
               
                 As
                 God
                 ,
                 seuerely
                 prohibited
                 ●o
                 kill
                 ,
                 &
                 not
                 commit
                 adultery
                 ,
                 so
                 much
                 more
                 did
                 he
                 command
                 to
                 marry
                 .
              
            
             
               For
               prayer
               and
               deuotion
               ,
               he
               taught
               ,
               That
               (g)
               
                 God
                 hath
                 promised
                 to
                 heare
                 our
                 prayers
                 ,
                 therefore
                 after
                 thou
                 hast
                 prayed
                 once
                 or
                 twice
                 ,
                 thou
                 must
                 belieue
                 thou
                 art
                 heard
                 ,
                 and
                 so
                 must
                 pray
                 no
                 more
                 ,
                 least
                 thou
                 tempt
                 God
                 ,
                 and
                 abuse
                 his
                 patience
                 in
                 hearing
                 thee
                 .
              
               And
               writing
               to
               a
               noble
               man
               ,
               he
               affirmes
               ,
               that
               ,
               (h)
               
                 If
                 we
                 pray
                 often
                 for
                 the
                 same
                 thing
                 ,
                 we
                 shew
                 little
                 trust
                 in
                 God
                 ;
                 and
                 so
                 with
                 our
                 incredulous
                 prayer
                 we
                 more
                 &
                 more
                 offend
                 God
                 ;
                 for
                 to
                 aske
                 the
                 same
                 thing
                 often
                 it
                 nothing
                 els
                 but
                 to
                 conceaue
                 that
                 before
                 we
                 were
                 not
                 heard
                 ,
                 &
                 so
                 do
                 pray
                 against
                 the
                 promises
                 of
                 God.
                 Therefore
              
               (i)
               
                 we
                 must
                 not
                 vse
                 many
                 words
                 with
                 God
                 ,
                 but
                 let
                 such
                 short
                 prayers
                 as
                 these
                 suffice
                 ,
                 Help
                 vs
                 ,
                 O
                 God.
                 Father
                 haue
                 mercy
                 on
                 vs.
                 &c.
                 
              
               That
               (k)
               
                 Papists
                 do
                 foolishly
                 teach
                 men
                 to
                 pray
                 ,
                 fast
                 ,
                 and
                 do
                 pennance
                 ;
                 only
                 say
                 thou
                 ,
                 that
                 all
                 thou
                 canst
                 do
                 ,
                 is
                 nothing
                 ,
                 and
                 this
                 is
                 to
                 prepare
                 the
                 way
                 for
                 God
                 ,
                 though
                 in
                 the
                 meane
                 tyme
                 thou
                 do
                 nothing
                 but
                 drinke
                 Malmesy
                 and
                 walke
                 vpon
                 Roses
                 ,
                 and
                 pray
                 not
                 word
                 at
                 all
                 .
              
               That
               ,
               when
               (l)
               
                 thou
                 prayest
                 whether
                 it
                 be
                 standing
                 or
                 kneeling
                 ,
                 say
                 boldly
                 ;
                 Lord
                 ,
                 I
                 aske
                 that
                 thou
                 heare
                 me
                 ,
                 and
                 I
                 will
                 that
                 thou
                 graunt
                 my
                 request
                 ,
                 and
                 so
                 it
                 must
                 ,
                 and
                 shal
                 be
                 ;
                 and
                 thus
                 pray
                 and
                 no
                 otherwise
                 ,
                 or
                 els
                 say
                 thou
                 ,
                 I
                 will
                 neither
                 pray
                 to
                 thee
                 ,
                 nor
                 haue
                 thee
                 prayed
                 vnto
                 .
              
               And
               lastly
               ,
               that
               
               No
               (m)
               
                 man
                 can
                 say
                 ,
                 Our
                 Father
                 ,
                 except
                 he
                 ioyne
                 with
                 it
                 curses
                 and
                 execrations
                 ;
                 for
                 Our
                 Father
                 ,
                 is
                 not
                 well
                 sayd
                 without
                 banninges
                 and
                 cursings
                 .
              
               This
               was
               Luthers
               doctrine
               ,
               and
               manner
               of
               Prayer
               .
            
             
               For
               other
               good
               workes
               ,
               and
               good
               life
               ,
               and
               both
               for
               obligation
               &
               practise
               of
               them
               ,
               he
               taught
               ,
               1.
               
               That
               ,
               (n)
               
                 only
                 faith
                 doth
                 iustify
                 ,
                 and
                 only
                 that
                 fayth
                 ,
                 which
                 includes
                 not
                 ,
                 not
                 hath
                 annexed
                 Charity
                 .
              
               That
               (o)
               
                 Only
                 fayth
                 is
                 necessary
                 to
                 make
                 vs
                 iust
                 ,
                 all
                 other
                 thinges
                 being
                 free
                 ,
                 and
                 neither
                 commanded
                 nor
                 forbidden
                 .
              
               That
               (p)
               
                 Fayth
                 except
                 it
                 be
                 without
                 any
                 the
                 least
                 good
                 workes
                 doth
                 not
                 iustify
                 ,
                 yea
                 is
                 no
                 fayth
                 .
              
               2.
               
               For
               good
               workes
               ,
               that
               (q)
               
                 This
                 shal
                 be
                 a
                 rule
                 for
                 vnderstanding
                 of
                 Scripture
                 ,
                 that
                 wheresoeuer
                 the
                 Scripture
                 doth
                 commaund
                 to
                 do
                 goods
                 workes
                 ,
                 it
                 is
                 to
                 be
                 vnderstood
                 to
                 prohibit
                 them
                 .
              
               That
               ,
               (r)
               
                 though
                 the
                 Papists
                 bring
                 heapes
                 of
                 Scripture
                 ,
                 as
                 commending
                 good
                 workes
                 ,
                 yet
                 I
                 care
                 not
                 for
                 them
                 ,
                 though
                 they
                 bring
                 more
                 ;
                 Thou
                 Papist
                 art
                 very
                 bragge
                 with
                 thy
                 good
                 works
                 and
                 scripture
                 ,
                 yet
                 scripture
                 is
                 a
                 seruant
                 to
                 Christ
                 ,
                 therefore
                 it
                 moues
                 me
                 nothing
                 .
                 Rely
                 thou
                 vpon
                 the
                 seruant
                 ,
                 I
                 will
                 rely
                 vpon
                 the
                 Maister
                 and
                 Lord
                 of
                 Scripture
                 :
                 to
                 him
                 I
                 yield
                 ,
                 and
                 I
                 know
                 that
                 he
                 will
                 not
                 lye
                 ,
                 nor
                 lead
                 me
                 into
                 errour
                 .
                 I
                 will
                 rather
                 adhere
                 to
                 him
                 ,
                 then
                 for
                 all
                 scripture
                 to
                 be
                 altered
                 a
                 hairs
                 breadth
                 from
                 my
                 opinion
                 .
              
               3.
               
               For
               the
               ten
               Commandements
               .
               (s)
               
                 That
                 therefore
                 the
                 ten
                 Commandments
                 do
                 not
                 belong
                 to
                 vs
                 Christians
                 ,
                 but
                 only
                 to
                 Iewes
                 ,
                 which
                 is
                 proued
                 out
                 of
                 the
                 Text
                 ,
                 speaking
                 to
                 them
                 whome
                 it
                 brought
                 out
                 of
                 Aegypt
                 ,
                 who
                 were
                 Iewes
                 ,
                 not
                 Christians
                 .
              
               (t)
               
                 VVe
                 will
                 not
                 admit
                 that
                 any
                 the
                 least
                 precept
                 of
                 Moyses
                 be
                 imposed
                 vpon
                 vs.
              
               (u)
               
                 Therefore
                 looke
                 that
                 Moyses
                 withall
                 his
                 law
                 be
                 sent
                 packing
                 ,
              
               in
               malam
               rem
               ,
               
                 with
                 a
                 mischiefe
                 ,
                 &
                 that
                 thou
                 be
                 not
                 moued
                 with
                 any
                 terrour
                 of
                 him
                 ,
                 but
                 hould
                 him
                 suspected
                 for
                 an
                 heretick
                 ,
                 cursed
                 and
                 damned
                 ,
                 and
                 worse
                 then
                 the
                 Pope
                 ,
                 or
                 the
                 Diuell
                 .
              
               4.
               
               Therfore
               to
               conclude
               vp
               all
               ,
               for
               sinne
               he
               sayth
               ,
               (w)
               
                 That
                 true
                 and
                 right
                 Saints
                 must
                 be
                 subiect
                 to
                 great
                 and
                 heinous
                 sinnes
                 ▪
                 and
                 to
                 continue
                 such
                 ,
                 as
                 they
                 may
                 not
                 be
                 ashamed
                 to
                 pray
                 ,
                 Forgiue
                 vs
                 our
                 sinnes
                 .
              
               That
               (x)
               
                 if
                 it
                 be
                 true
                 grace
                 ,
                 let
                 it
                 bring
                 true
                 ,
                 not
                 feined
                 sinne
                 ,
                 God
                 saues
                 not
                 feined
                 sinners
                 :
                 be
                 a
                 sinner
                 and
                 sinne
                 stoutly
                 ,
                 but
                 be
                 more
                 strong
                 in
                 fayth
                 ,
                 and
                 reioyce
                 in
                 Christ
                 .
                 It
                 sufficeth
                 vs
                 to
                 know
                 the
                 Lambe
                 ,
                 from
                 him
                 no
                 sinne
                 can
                 draw
                 vs
                 though
                 we
                 sinne
                 ,
                 &
                 commit
                 fornication
                 or
                 murder
                 a
                 thousand
                 tymes
                 in
                 one
                 day
                 .
              
               That
               ,
               (y)
               
                 a
                 Christian
                 is
                 so
                 rich
                 ,
                 that
                 though
                 he
                 would
                 yet
                 he
                 cannot
                 be
                 damned
                 
                 by
                 any
                 so
                 great
                 sinnes
                 ,
                 except
                 he
                 will
                 not
                 belieue
                 ,
                 for
                 no
                 sinnes
                 can
                 damne
                 him
                 ●ut
                 infidelity
                 .
              
               And
               that
               himselfe
               did
               confesse
               
                 to
                 his
                 Ghostly
                 Father
                 D.
                 Staupitius
                 ,
                 not
                 sins
                 of
                 women
                 ,
                 but
                 solid
                 and
                 horrible
                 heinous
                 offences
              
               (z)
               .
               This
               was
               the
               doctrine
               ,
               &
               accordingly
               the
               practise
               of
               this
               
                 Saint
                 ,
                 Prophet
                 ,
                 Elias
                 Euangelist
                 ,
                 Angel
                 ,
              
               and
               
                 light
                 of
                 the
                 world
              
               ,
               the
               
                 singular
                 ,
                 eminent
                 ,
                 &
                 euer-admired
                 organ
                 of
                 the
                 holy
                 Ghost
                 ,
                 endewed
                 with
                 so
                 great
                 piety
                 &
                 gifts
                 ,
                 and
                 such
                 a
                 Doctour
                 and
                 interpreter
                 of
                 scripture
                 ,
              
               as
               was
               not
               in
               the
               world
               since
               the
               Apostles
               ,
               as
               before
               he
               is
               by
               his
               followers
               extolled
               .
               
               All
               which
               sayings
               of
               Luther
               are
               in
               these
               words
               cited
               by
               Gaspar
               Scioppius
               who
               was
               a
               long
               time
               a
               follower
               and
               professour
               of
               Luthers
               doctrine
               .
            
             
               Secondly
               ,
               For
               his
               malice
               and
               enuy
               not
               only
               against
               the
               Pope
               and
               Catholiks
               ,
               which
               was
               implacable
               ;
               
               but
               also
               against
               the
               Sacramentaries
               his
               brethren
               &
               fellow
               reformers
               ,
               whose
               part
               our
               english
               Protestants
               follow
               ,
               he
               is
               so
               farre
               charged
               by
               the
               Zuinglians
               with
               breach
               of
               all
               Christian
               charity
               towards
               them
               ▪
               that
               he
               not
               only
               cals
               them
               
                 hereticks
                 ,
                 damnable
                 and
                 execrable
                 fectaries
                 ,
                 alienated
                 from
                 the
                 Church
                 of
                 Christ
                 ,
                 whom
                 he
                 curses
                 ,
                 &
                 all
                 concord
                 with
                 them
                 ,
                 and
                 refuses
                 to
                 haue
                 any
                 familiarity
                 by
                 word
                 or
                 writing
                 ▪
                 or
                 spe●ch
                 with
                 them
                 ,
                 or
                 any
                 of
                 them
                 for
                 euer
              
               :
               but
               also
               saith
               ,
               
                 they
                 are
                 insatanized
                 ,
                 supersatanized
                 ,
                 and
                 persatanized
                 ,
                 in
                 whose
                 mouth
                 sathan
                 is
                 infused
                 ,
                 perfused
                 ,
                 and
                 transfused
                 .
              
               For
               which
               saith
               Zuinglius
               of
               him
               ,
               
                 Sathan
                 doth
                 endeauour
                 wholy
                 to
                 possesse
                 him
                 .
              
               
               And
               ,
               say
               the
               Tigurins
               ,
               his
               booke
               is
               full
               of
               
                 Diuels
                 ,
                 immodest
                 railings
                 ,
                 anger
                 and
                 rage
                 .
              
               And
               say
               our
               english
               Protestāts
               he
               doth
               breake
               
                 all
                 Christian
                 modesty
              
               ,
               (a)
               
                 and
                 is
                 far
                 beyond
                 the
                 bounds
                 of
                 Charity
              
               (b)
               .
               3.
               
               For
               his
               pride
               and
               vaine
               insulting
               ouer
               all
               sorts
               of
               Princes
               ,
               prelates
               ,
               and
               opposers
               of
               him
               ,
               it
               is
               apparent
               not
               only
               by
               his
               intemperate
               writings
               against
               
                 Henry
                 the
              
               8.
               
                 of
                 England
              
               ,
               and
               all
               the
               princes
               of
               Germany
               ;
               but
               also
               by
               the
               plaine
               accusation
               of
               his
               owne
               brethren
               .
               1.
               
               By
               the
               Tigurins
               (c)
               who
               expresly
               con●emne
               him
               for
               pertinacy
               ,
               &
               too
               
                 much
                 insolency
              
               .
               
               2.
               
               By
               Oeco●●mpadius
               (d)
               who
               accuseth
               him
               of
               being
               
                 puffed
                 vp
                 with
                 pride
                 and
                 arrogancy
                 ,
                 that
                 he
                 is
                 in
                 danger
                 to
                 be
                 seduced
                 by
                 Sathan
                 .
              
               3
               By
               
                 Conradus
                 Regius
              
               ,
               who
               laies
               to
               his
               charge
               such
               
                 pride
                 by
                 which
                 he
                 doth
                 extoll
                 himselfe
                 in
                 his
                 writings
                 ,
                 that
                 God
                 for
                 it
                 tooke
                 frō
                 
                 him
                 his
                 true
                 spirit
                 ,
                 and
                 in
                 place
                 of
                 it
                 gaue
                 him
                 a
                 proud
                 ,
                 angry
                 ,
                 and
                 lying
                 spirit
                 .
              
               
               And
               to
               confirme
               all
               this
               ,
               he
               was
               so
               arrogant
               and
               impudent
               that
               beyond
               all
               ciuility
               he
               arrogantly
               auouches
               of
               himselfe
               ,
               that
               
                 he
                 is
                 such
                 a
                 one
                 as
                 the
                 world
                 hath
                 not
                 had
                 these
                 many
                 ages
                 .
              
               
               That
               
                 himselfe
                 is
                 the
                 only
                 mortall
                 man
                 whom
                 Satan
                 foresaw
                 to
                 be
                 hurtfull
                 to
                 him
                 .
              
               That
               ,
               Since
               the
               Apostles
               time
               
                 no
                 Doctour
                 ,
                 or
                 writer
                 hath
                 so
                 excellently
                 and
                 cleerly
                 confirmed
                 ,
                 instructed
                 and
                 comforted
                 the
                 consciences
                 of
                 the
                 secular
                 states
                 ,
                 as
                 I
                 haue
                 done
                 ,
                 by
                 the
                 singular
                 grace
                 of
                 God.
                 This
                 certainly
                 I
                 know
                 ,
                 that
                 neither
                 Austine
                 ,
                 nor
                 Ambrose
                 ,
                 who
                 are
                 yet
                 in
                 this
                 matter
                 the
                 best
                 ,
                 are
                 equall
                 to
                 me
                 heerein
                 .
              
               That
               ,
               
                 The
                 Ghospell
                 is
                 so
                 copiously
                 preached
                 by
                 vs
                 ,
                 that
                 truly
                 in
                 the
                 Apostles
                 time
                 it
                 was
                 not
                 so
                 cleare
                 .
              
               Wherupon
               euen
               Caluin
               himselfe
               charges
               him
               
                 to
                 be
                 subiect
                 to
                 great
                 vices
                 ,
                 and
                 wishes
                 that
                 he
                 had
                 beene
                 more
                 carefull
                 in
                 acknowledging
                 them
                 .
              
               And
               himselfe
               confesseth
               of
               himselfe
               ,
               
               that
               
                 his
                 profession
                 is
                 not
                 of
                 manners
                 but
                 doctrine
                 .
                 wishing
                 that
                 he
                 were
                 remoued
                 from
                 the
                 office
                 of
                 preaching
                 ,
                 because
                 his
                 manners
                 and
                 life
                 did
                 not
                 answer
                 to
                 his
                 profession
                 .
              
               Which
               may
               suffice
               for
               a
               conuincing
               example
               to
               shew
               what
               fruit
               this
               new
               doctrine
               and
               priuat
               spirit
               brought
               forth
               in
               the
               first
               founder
               of
               it
               .
            
             
               For
               
                 Caluin
                 ,
                 Beza
                 ,
                 Zuinglius
              
               ,
               and
               others
               the
               chiefe
               supporters
               of
               this
               doctrine
               &
               new
               Religion
               ,
               it
               might
               suffice
               to
               shew
               their
               life
               &
               disposition
               for
               manners
               ,
               
               to
               remember
               that
               they
               were
               most
               of
               them
               ,
               if
               not
               all
               ,
               either
               Religious
               men
               tyed
               by
               vow
               to
               Pouerty
               ,
               Obedience
               ,
               and
               Chastity
               ;
               or
               els
               at
               the
               least
               Priests
               in
               holy
               Orders
               obliged
               to
               Chastity
               ,
               and
               yet
               euery
               one
               of
               them
               by
               the
               liberty
               of
               their
               Ghospell
               offered
               vp
               ,
               as
               the
               first
               fruits
               of
               it
               ,
               
               themselues
               by
               execrable
               apostacy
               to
               all
               lust
               and
               sensuality
               in
               incestuous
               copulation
               ,
               either
               with
               like
               professed
               Nunnes
               ,
               or
               other
               women
               subuerted
               and
               enticed
               by
               them
               .
               Wherupon
               as
               Luther
               an
               Augustine
               Frier
               began
               the
               dance
               ,
               so
               his
               schollers
               Bucer
               a
               Dominican
               ,
               
                 Pe●er
                 Martyr
              
               a
               Canon
               regular
               ,
               &
               
                 Bernardinus
                 Ochinus
              
               a
               Franciscan
               followed
               &
               ioyned
               themselues
               with
               professed
               Nunnes
               ;
               and
               with
               them
               Oecolampadius
               a
               Brigittan
               Monke
               ,
               Pelican
               and
               Spanberge
               Franciscans
               ,
               Knox
               a
               Frier
               ,
               Zuinglius
               and
               Caluin
               Priests
               ,
               Carolostadius
               an
               Arch-deacon
               ,
               Gebardus
               an
               Archbishop
               of
               Colen
               ,
               and
               Vergerius
               a
               Cardinall
               chose
               for
               their
               mates
               other
               women
               .
               In
               
               like
               manner
               in
               England
               Cranmer
               ,
               and
               Sands
               of
               Canterbury
               &
               Yorke
               both
               Priests
               ,
               and
               Archbishops
               ,
               Hooper
               of
               Worcester
               ,
               Barlow
               of
               Chicester
               ,
               Downhan
               of
               Westchester
               ,
               Scory
               of
               Hereford
               ,
               Barkely
               of
               Bath
               and
               Wels
               ,
               Couerdale
               of
               Excester
               ,
               all
               Bishops
               ;
               Bale
               in
               Ireland
               ,
               Bucer
               at
               C●mbridge
               ,
               and
               Martyr
               at
               Oxford
               ,
               with
               infinit
               more
               ,
               all
               Monkes
               and
               Religious
               ,
               did
               al
               of
               them
               plante
               and
               disperse
               the
               new
               Ghospells
               doctrine
               through
               England
               by
               apostating
               from
               their
               vowed
               chastity
               to
               sensuall
               copulation
               ,
               vnder
               the
               title
               of
               mariage
               ,
               with
               wantons
               like
               themselues
               .
               This
               in
               generall
               ,
               I
               say
               ,
               may
               suffice
               to
               discerne
               the
               fruit
               of
               this
               new
               Ghospell
               what
               it
               brought
               forth
               for
               sanctity
               and
               holinesse
               of
               life
               ,
               and
               by
               what
               bellowes
               it
               was
               first
               blowen
               and
               kindled
               in
               the
               Professors
               of
               it
               .
            
             
               He
               that
               is
               desirous
               to
               see
               more
               particulers
               of
               Zuinglius
               ,
               
               and
               his
               fellow
               Ministers
               of
               
                 Zurich
                 ,
                 Leo
                 ,
                 Iude
                 ,
                 Erasmus
                 ,
                 Fabricius
                 ,
              
               and
               eight
               other
               ,
               how
               they
               demanded
               of
               the
               Bishop
               of
               Constance
               liberty
               of
               marrying
               wiues
               ,
               
                 for
                 the
                 satisfying
              
               (
               to
               vse
               their
               owne
               wordes
               )
               
                 of
                 their
                 lust
                 ,
                 in
                 which
                 they
                 spent
              
               (
               say
               they
               )
               
                 their
                 whole
                 thoughts
                 and
                 meditation
                 to
                 satisfy
                 their
                 burning
                 desires
                 of
                 the
                 flesh
                 ;
                 for
                 which
              
               (
               they
               confesse
               )
               
                 they
                 are
                 made
                 infamous
                 before
                 the
                 congregations
                 haue
                 committed
                 many
                 thinges
                 vnseemely
                 ,
                 and
                 the
                 people
                 by
                 the
                 example
                 of
                 them
                 are
                 scandalized
                 ,
                 and
                 speake
                 ill
                 of
                 them
                 .
              
               Who
               would
               see
               of
               Caluin
               ,
               
               what
               
                 fine
                 bread
                 made
                 of
                 fine
                 flower
                 &
                 rose-water
                 mixed
                 with
                 sugar
                 ,
                 cynamon
                 ,
                 Anizseeds
                 ,
              
               and
               other
               spices
               made
               for
               him
               alone
               ,
               he
               alwayes
               eat
               ,
               &
               had
               carryed
               with
               him
               wheresoeuer
               he
               dyned
               ;
               what
               notorious
               sinnes
               he
               is
               conuinced
               and
               accused
               off
               ,
               euen
               by
               Protestants
               themselues
               ,
               
               namely
               by
               
                 Conrandus
                 Schusselburg
              
               a
               learned
               superintendent
               of
               Rauespurge
               ,
               &
               the
               neighbour
               Churches
               in
               Germany
               ,
               who
               record
               to
               the
               view
               of
               all
               the
               world
               with
               constant
               asseueration
               thereof
               (
               to
               omit
               Catholike
               witnesses
               )
               his
               
                 Sodomiticall
                 lust
              
               ,
               for
               which
               he
               was
               burned
               publickly
               by
               the
               Magistrates
               of
               Noyon
               in
               France
               on
               the
               shoulder
               with
               a
               hoat
               iron
               ,
               and
               his
               other
               notorious
               vices
               and
               lasciuiousnes
               ,
               and
               withall
               what
               a
               notorious
               death
               he
               dyed
               ,
               not
               only
               stincking
               
                 with
                 loathsome
                 vlcers
                 ,
                 wormes
                 ,
                 and
                 lice
                 in
                 his
                 members
                 ;
                 but
                 also
                 swearing
                 ,
                 cursing
                 ,
                 blaspheming
                 despairing
                 ,
                 and
                 calling
                 vpon
                 the
                 Diuell
                 .
              
            
             
               Who
               desires
               to
               read
               of
               Beza
               ,
               
               how
               shamefully
               he
               kept
               
               Andebertus
               a
               boy
               ,
               as
               another
               Ganamed
               ,
               and
               
                 Claudia
                 de
                 Mossa
              
               called
               by
               him
               Candida
               ,
               as
               a
               strumpet
               ,
               foure
               yeares
               ,
               and
               then
               fled
               with
               her
               for
               infamy
               to
               Geneua
               ,
               where
               he
               married
               her
               ,
               and
               writ
               shamefull
               Epigrammes
               in
               comparing
               his
               loue
               to
               them
               both
               ;
               
               &
               how
               being
               69.
               years
               old
               ,
               presently
               vpon
               her
               death
               he
               marryed
               another
               yonge
               widdow
               Katherine
               .
               All
               which
               are
               witnessed
               of
               him
               by
               Hessufius
               a
               Protestant
               &
               famous
               Lutheran
               ,
               togeather
               with
               the
               aforesayd
               Schusselburge
               ,
               who
               in
               generall
               besids
               the
               former
               particulers
               accuse
               him
               to
               
                 haue
                 liued
                 like
                 a
                 Hogge
                 in
                 the
                 durt
                 of
                 all
                 obscene
                 lasciuiousnesse
                 ,
                 flagitious
                 lust
                 ,
                 and
                 wicked
                 whoordome
                 and
                 adultery
                 ,
                 celebrated
                 to
                 his
                 owne
                 shame
                 by
                 his
                 owne
                 writings
                 .
              
               Who
               desires
               to
               read
               of
               
                 Iacobus
                 Andreas
              
               as
               famous
               a
               Lutheran
               in
               Germany
               ,
               
               for
               he
               was
               Chancelour
               of
               the
               Vniuersity
               of
               Tubinge
               ,
               as
               Caluin
               was
               at
               Geneua
               ,
               it
               is
               diuulged
               by
               his
               owne
               fellows
               
                 Seleucerus
                 ,
                 Musculus
              
               &
               Hospinian
               ,
               to
               haue
               neuer
               byn
               seen
               so
               much
               as
               to
               say
               
                 the
                 Lords
                 prayer
                 ,
                 neither
                 frō
                 bed
                 nor
                 to
                 bed
                 ,
              
               
               
                 nor
                 to
                 haue
                 shewne
                 any
                 sparkle
                 of
                 godlines
                 ,
                 but
                 great
                 lightnesse
                 in
                 his
                 wordes
                 ,
                 deedes
                 ,
                 and
                 counsels
                 ;
                 to
                 haue
                 beene
                 guilty
                 of
                 most
                 heynous
                 couetousnesse
                 ,
                 adultery
                 ,
                 sacriledge
                 ,
                 robbing
                 the
                 poore
                 ,
                 whose
                 goods
                 he
                 carryed
                 from
              
               Misnia
               &
               Saxony
               to
               Tubinge
               ;
               
                 to
                 haue
                 been
                 without
                 any
                 conscience
                 or
                 Religion
                 at
                 all
                 ;
                 and
                 to
                 haue
                 had
                 no
                 other
                 God
                 but
                 Mammon
                 &
                 Bacchus
                 .
              
               Who
               ,
               I
               say
               ,
               wil
               see
               these
               at
               large
               and
               more
               of
               them
               ,
               and
               of
               many
               other
               prime
               Euangelicall
               founders
               (
               to
               omit
               Cranmer
               his
               carrying
               his
               wench
               in
               his
               trunke
               ,
               Knoxk
               his
               marrying
               his
               step-mother
               ,
               and
               other
               marrying
               many
               wiues
               ,
               some
               hauing
               to
               the
               number
               often
               or
               twelue
               aliue
               )
               let
               him
               read
               the
               liues
               of
               these
               ,
               and
               other
               such
               like
               prime
               Protestants
               collected
               by
               Brereley
               ,
               out
               of
               their
               own
               Authours
               ,
               
               and
               the
               Protestants
               Apology
               made
               by
               the
               same
               Authour
               .
               By
               all
               which
               it
               will
               euidently
               appeare
               ,
               that
               as
               the
               foresayd
               Protestant
               doctrine
               doth
               blow
               the
               bellowes
               ,
               and
               plaine
               the
               way
               to
               this
               licentious
               liberty
               ,
               and
               loosnesse
               of
               Epicurean
               life
               and
               manners
               ;
               so
               the
               followers
               of
               it
               ,
               induced
               by
               the
               same
               ,
               did
               as
               notoriously
               practise
               and
               follow
               the
               same
               ;
               so
               that
               their
               life
               was
               made
               agreable
               to
               their
               doctrine
               ,
               and
               both
               did
               run
               on
               ioyntly
               togeather
               in
               all
               wicked
               and
               abominable
               practise
               of
               all
               sinne
               and
               iniquity
               .
            
             
               To
               which
               ,
               as
               contrary
               ,
               if
               we
               oppose
               the
               good
               life
               of
               
               Catholiks
               ,
               as
               a
               marke
               of
               their
               fayth
               and
               Religion
               ,
               confessed
               euen
               by
               our
               aduersaries
               ,
               
               the
               one
               will
               better
               illustrate
               the
               other
               .
               Of
               our
               first
               Apostles
               of
               England
               ,
               
                 S.
                 Augustine
                 ,
                 Mellitus
                 ,
                 Iustus
                 ,
              
               and
               Iohn
               ,
               it
               is
               confessed
               by
               Hollinshead
               ,
               that
               
                 after
                 they
                 were
                 receaued
                 into
                 Canterbury
                 ,
                 they
                 began
                 to
                 follow
                 the
                 trade
                 of
                 life
                 which
                 the
                 Apostles
                 vsed
                 ,
                 exercising
                 themselues
                 in
                 continuall
                 prayer
                 ,
              
               
               
                 watching
                 ,
                 and
                 preaching
                 ,
                 despising
                 all
                 wordly
                 thinges
                 ,
                 liuing
                 in
                 all
                 points
                 ,
                 according
                 to
                 the
                 doctrine
                 which
                 they
                 set
                 forth
                 .
              
               And
               the
               like
               is
               reported
               by
               
                 Stow
                 ,
                 Godwin
              
               ,
               and
               others
               .
               And
               both
               Godwin
               &
               Fox
               mention
               and
               confesse
               diuers
               miracles
               
                 wrought
                 by
                 S.
                 Augustine
                 ,
                 through
                 Gods
                 hand
                 .
              
               All
               contrary
               to
               the
               former
               life
               of
               Luther
               .
            
             
               Of
               
                 S.
                 Dominike
                 ,
                 S.
                 Francis
                 ,
                 S.
                 Bernard
                 ,
              
               and
               other
               such
               like
               founders
               of
               Religious
               orders
               ,
               it
               is
               confessed
               by
               
                 Tindall
                 ,
                 That
                 they
                 were
                 holy
                 men
                 .
              
               By
               
                 Melancthon
                 ,
                 that
                 they
                 vsed
                 obedience
                 ,
                 pouerty
                 and
                 chastity
                 ,
                 without
                 any
                 sinne
                 or
                 impiety
                 .
              
               By
               
                 Pantaleon
                 ,
                 That
                 they
                 were
                 men
                 famous
                 for
                 learning
                 and
                 holynesse
                 .
              
               By
               Fox
               ,
               of
               S.
               Francis
               ,
               
                 that
                 he
                 cast
                 away
                 all
                 thinges
                 from
                 him
                 ,
                 outwardly
                 chastised
                 himselfe
                 ,
                 and
                 liued
                 so
                 austerely
                 ,
                 that
                 he
                 couered
                 his
                 body
                 with
                 ice
                 and
                 snow
                 ,
                 called
                 pouerty
                 his
                 Lady
                 ,
                 and
                 was
                 so
                 desirous
                 of
                 Martyrdome
                 ,
                 that
                 he
                 went
                 into
              
               Syria
               ,
               
                 to
                 the
              
               Soldan
               
                 to
                 seeke
                 it
              
               .
               All
               farre
               different
               from
               the
               life
               of
               the
               first
               Protestant
               Reformers
               .
            
             
               Of
               
                 S.
                 Francis
                 Xauerius
              
               a
               Iesuit
               ,
               and
               an
               Apostle
               of
               India
               ,
               it
               is
               confessed
               by
               
                 M.
                 Richard
                 Hackluite
                 ,
                 That
                 he
                 was
                 a
                 godly
                 Professour
                 and
                 painefull
                 Doctour
                 of
                 the
                 Indian
                 Nation
                 in
                 matters
                 concerning
                 Religion
                 .
              
               That
               ,
               
                 after
                 great
                 labours
                 ,
                 iniuries
                 and
                 calamities
                 suffered
                 with
                 much
                 patience
                 ,
                 he
                 departed
                 ,
                 indued
                 with
                 all
                 spirituall
                 blessinges
                 ,
                 out
                 of
                 this
                 life
                 the
                 yeare
              
               1552.
               
                 after
                 many
                 thousands
                 were
                 by
                 him
                 brought
                 to
                 the
                 knowledge
                 of
                 Christ.
                 Of
                 this
                 holy
                 man
                 his
                 particuler
                 vertues
                 ,
                 and
                 wonderfull
                 workes
                 in
                 that
                 Religion
                 ,
                 all
                 the
                 later
                 Histories
                 of
                 the
                 Indian
                 regions
                 are
                 full
                 .
              
               And
               by
               another
               Protestant
               it
               is
               sayd
               ,
               that
               the
               (a)
               
                 King
                 of
                 Portugall
                 ,
                 hearing
                 of
                 the
                 great
                 miracles
                 he
                 wrought
                 ,
                 sent
                 his
                 commission
                 to
                 his
                 Viceroy
                 there
                 ,
                 dated
                 in
                 Aprill
                 anno
              
               1556.
               
                 to
                 take
                 examination
                 thereof
                 by
                 oath
                 .
                 VVherupon
              
               (b)
               
                 by
                 certificate
                 it
                 was
                 found
                 that
                 he
                 had
                 cured
                 miraculously
                 the
                 Dumbe
                 ,
                 the
                 Lame
                 ,
                 the
                 Deafe
                 ,
                 and
                 with
                 his
                 word
                 healed
                 the
                 Sicke
                 ,
                 and
              
               (c)
               
                 raised
                 sundry
                 dead
                 persons
                 to
                 life
                 .
              
               That
               (d)
               
                 after
                 his
                 death
                 they
                 found
                 his
                 body
                 ,
                 not
                 only
                 vnconsumed
                 ,
                 but
                 also
                 yielding
                 forth
                 fragrant
                 smels
                 ,
                 
                 from
                 whence
                 they
                 carryed
                 it
                 to
              
               Goa
               ,
               
                 and
                 placed
                 it
                 there
                 in
                 the
                 Church
                 of
                 S.
                 Paul
                 ,
                 where
                 yet
                 to
                 this
                 day
                 it
                 remaineth
                 free
                 from
                 corruption
                 :
                 of
                 which
                 are
                 witnesses
                 all
                 the
                 inhabitants
                 of
                 that
                 Citty
                 ,
                 and
                 Trauellers
                 thither
                 .
              
               And
               by
               M.
               Abraham
               Hartwell
               in
               his
               booke
               dedicated
               to
               the
               Bishop
               of
               Canterbury
               his
               Lord
               &
               Maister
               ,
               saith
               ,
               
                 That
                 it
                 is
                 reported
              
               ,
               
               
                 how
                 in
                 the
                 discouery
                 of
                 the
                 kingdome
                 of
              
               Congo
               
                 the
                 yeare
              
               1587.
               by
               Odoardo
               Lopez
               ,
               
                 that
                 great
                 and
                 vndoubted
                 m●racls
                 were
                 shewed
                 by
                 God
                 ,
                 in
                 the
                 presence
                 of
                 a
                 whole
                 army
                 .
              
               Of
               which
               the
               Authour
               sayth
               ,
               
                 that
                 though
                 this
                 conuersion
                 of
              
               Cōgo
               
                 was
                 accomplished
                 by
                 Massing
                 Priests
                 ,
                 &
                 after
                 the
                 Romish
                 māner
                 ,
                 yet
                 this
                 action
                 ,
                 which
                 tendeth
                 to
                 the
                 glory
                 of
                 God
                 ,
                 shall
                 it
                 be
                 concealed
                 and
                 not
                 committed
                 to
                 memory
                 ,
                 because
                 it
                 was
                 performed
                 by
                 Popish
                 Priests
                 and
                 Popish
                 meanes
                 ?
                 God
                 forbid
                 .
              
               Let
               the
               Germans
               shew
               any
               such
               in
               the
               peruersion
               of
               Germany
               to
               Protestancy
               .
            
             
               Of
               the
               Catholike
               people
               of
               ancient
               tyme
               ,
               it
               is
               confessed
               by
               the
               Centurists
               ,
               that
               
                 although
                 in
                 this
                 age
              
               (
               they
               speake
               of
               the
               seauen
               hundred
               yeares
               after
               Christ
               )
               
                 the
                 worship
                 of
                 God
                 was
                 darkened
                 with
                 mans
                 traditions
                 and
                 superstition
                 ,
                 yet
                 the
                 study
                 to
                 serue
                 God
                 and
                 liue
                 godly
                 and
                 iustly
                 was
                 not
                 wanting
                 to
                 the
                 miserable
                 common
                 people
                 &c.
                 they
                 were
                 so
                 attentiue
                 to
                 their
                 prayers
                 ,
                 as
                 they
                 bestowed
                 almost
                 the
                 whole
                 day
                 therein
                 &c.
                 they
                 did
                 exhibit
                 to
                 the
                 Magistrate
                 due
                 obedience
                 ,
                 they
                 were
                 most
                 studious
                 of
                 amity
                 ,
                 concord
                 and
                 society
                 ,
                 so
                 as
                 they
                 would
                 easily
                 remit
                 iniuries
                 ,
                 all
                 of
                 them
                 were
                 careful
                 to
                 spend
                 their
                 tyme
                 in
                 honest
                 vocation
                 and
                 labour
                 ;
                 to
                 the
                 poore
                 ,
                 and
                 to
                 strangers
                 they
                 were
                 curteous
                 and
                 liberall
                 ,
                 and
                 in
                 their
                 iudgements
                 ,
                 and
                 contracts
                 most
                 true
                 .
              
            
             
               Of
               the
               Catholike
               Prelates
               of
               ancient
               tyme
               in
               England
               he
               that
               desires
               to
               see
               their
               vertues
               commended
               ,
               let
               him
               read
               
                 M.
                 Godwin
              
               ,
               
               then
               Chaplain
               to
               the
               Lord
               Treasurer
               ,
               now
               one
               of
               their
               new
               Bishops
               ,
               and
               he
               shall
               find
               ,
               giuen
               by
               him
               ,
               rare
               and
               extraordinary
               comendations
               to
               the
               Bishops
               of
               England
               ,
               as
               
                 S.
                 Dunstan
                 ,
                 Elphege
                 ,
                 Lanfranke
                 ,
                 Anselme
                 ,
                 Rodulph
                 Baldwine
                 ,
                 Hubert
                 VValter
                 ,
                 S.
                 Edmund
                 ,
                 Iohn
                 Peckam
                 ,
                 Robert
                 Winchelsey
                 ,
                 Iohn
                 Stratford
                 ,
                 Thomas
                 Bradwardine
                 ,
                 Simon
                 Sudbury
                 ,
                 S.
                 Hugh
                 ,
                 Hugh
                 Pateshall
                 ,
                 Paulinus
                 ,
                 Geffrey
                 Plantagenet
                 ,
                 Richard
                 Scroope
                 ,
                 Richard
                 Poore
                 ,
                 Richard
                 Fox
                 ,
                 Iohn
                 Morton
                 ,
                 Reginald
                 Poole
                 ,
                 Cuthbert
                 Tonstall
                 ,
              
               and
               others
               .
               Whereas
               of
               our
               late
               Protestant
               Bishops
               he
               shall
               find
               little
               or
               no
               prayse
               ,
               and
               yet
               the
               writer
               one
               of
               their
               own
               Bishops
               .
            
             
             
               Of
               the
               ancient
               common
               Catholike
               people
               of
               England
               ,
               it
               is
               confessed
               by
               M
               Stubs
               ,
               a
               great
               enemy
               to
               Papists
               ,
               
               that
               
                 for
                 good
                 workes
                 who
                 seeth
                 not
                 that
                 heerin
                 they
                 are
                 far
                 beyond
                 vs
                 ,
                 and
                 we
                 far
                 behind
                 them
                 :
                 for
                 example
                 what
                 memorable
                 ,
                 &
                 famous
                 buildings
                 ,
                 and
                 what
                 ancient
                 Monuments
                 haue
                 they
                 left
                 to
                 the
                 world
                 behind
                 thē
                 ?
                 VVhat
                 Churches
                 ,
                 Chapels
                 ,
                 and
                 other
                 houses
                 of
                 prayer
                 did
                 they
                 erect
                 ,
                 to
                 the
                 end
                 the
                 Religion
                 and
                 seruice
                 of
                 God
                 might
                 be
                 continued
                 ?
                 Yea
                 what
                 Monasteries
                 ,
                 Abbeyes
                 ,
                 Priories
                 ,
                 and
                 other
                 religious
                 houses
                 ?
                 VVhat
                 number
                 of
                 good
                 Bridges
                 did
                 they
                 make
                 ?
                 How
                 many
                 Almes
                 houses
                 ,
                 Hospitalls
                 ,
                 and
                 spittles
                 did
                 they
                 found
                 ?
                 What
                 high
                 wayes
                 ?
                 VVhat
                 pauements
                 ,
                 and
                 causies
                 ?
                 In
                 summe
                 ,
                 VVhat
                 famous
                 Colledges
                 ,
                 Halles
                 ,
                 and
                 Vniuersities
                 ?
                 VVhat
                 Schooles
                 ,
                 and
                 free
                 schooles
                 ?
                 &c.
              
               Also
               .
               
                 Is
                 it
                 not
                 a
                 shame
                 vnto
                 vs
                 ,
                 that
                 our
                 fore-Fathers
                 ,
                 liuing
                 in
                 the
                 tymes
                 of
                 superstitions
                 ,
                 &c.
                 should
                 notwithstanding
                 so
                 farre
                 passe
                 vs
                 in
                 good
                 workes
                 ,
                 that
                 we
                 may
                 not
                 be
                 compared
                 with
                 thē
                 in
                 any
                 small
                 measure
                 ?
              
            
             
               Of
               the
               late
               and
               present
               Catholiks
               generally
               of
               all
               Coūtryes
               Syr
               
                 Edwin
                 Sandes
              
               ,
               that
               great
               Parlament-man
               sayth
               ,
               
               
                 that
                 there
                 are
                 in
                 great
                 multitude
                 on
                 both
                 sides
              
               (
               Protestants
               and
               Catholikes
               )
               (
               
                 for
                 so
                 there
                 are
                 vndoubtedly
                 )
                 men
                 vertuous
                 and
                 learned
                 ,
                 fraught
                 with
                 the
                 loue
                 of
                 God
                 ,
                 and
                 the
                 truth
                 ,
                 aboue
                 all
                 thinges
                 men
                 of
                 memorable
                 integrity
                 of
                 hart
                 and
                 affection
                 whose
                 liues
                 are
                 not
                 deare
                 to
                 them
                 ,
                 much
                 lesse
                 their
                 labours
                 to
                 be
                 spent
                 for
                 the
                 good
                 of
                 Gods
                 Church
                 .
              
               And
               some
               side
               of
               a
               leafe
               afterwards
               ,
               he
               further
               fayth
               :
               
                 Let
                 the
                 Protestants
                 looke
                 with
                 the
                 eye
                 of
                 Charity
                 vpon
                 them
              
               (
               of
               the
               Papacy
               )
               
                 as
                 well
                 as
                 of
                 seuerity
                 ,
                 and
                 they
                 shall
                 find
                 some
                 excellent
                 orders
                 of
                 gouernement
                 ,
                 some
                 singular
                 helpes
                 for
                 increase
                 of
                 godlines
                 and
                 deuotion
                 ,
                 for
                 the
                 conquering
                 of
                 sinne
                 ,
                 for
                 the
                 profi●ing
                 in
                 vertue
                 ;
                 and
                 contrarywise
                 in
                 themselues
                 ,
                 looking
                 with
                 a
                 more
                 single
                 and
                 lesse
                 indulgent
                 eye
                 ,
                 they
                 shall
                 find
                 there
                 is
                 no
                 such
                 absolute
                 perfection
                 in
                 their
                 doctrine
                 and
                 reformation
                 &c.
                 
              
               And
               he
               further
               sayth
               of
               the
               Catholike
               Clergy
               :
               (a)
               
                 That
                 in
                 their
                 sermons
                 much
                 matter
                 ,
                 both
                 of
                 Fayth
                 and
                 piety
                 is
                 eloquently
                 deliuered
                 by
                 men
                 surely
                 of
                 wonderfull
                 zeale
                 and
                 spirit
                 .
              
               And
               (b)
               
                 that
                 all
                 Countryes
                 are
                 full
                 of
                 the
                 Iesuites
                 bookes
                 of
                 prayer
                 ,
                 and
                 piety
                 in
                 their
                 owne
                 language
                 ,
                 and
                 wonderfull
                 is
                 the
                 reputation
                 ,
                 which
                 redoundes
                 thereby
                 to
                 their
                 order
                 .
              
               In
               so
               much
               as
               he
               (c)
               sayth
               of
               the
               late
               Pope
               Clement
               the
               eight
               :
               
                 He
                 is
                 reputed
                 to
                 be
                 a
                 man
                 of
                 good
                 calme
                 disposition
                 &c.
                 deuout
                 in
                 his
                 wayes
                 ,
                 and
                 thinkes
                 without
                 doubt
                 ,
                 that
                 he
                 is
                 in
                 the
                 right
                 ,
                 he
                 will
                 weep
                 very
                 often
                 ,
                 some
                 conceaue
                 
                 vpon
                 a
                 weaknesse
                 and
                 tendernes
                 of
                 mind
                 ,
                 habitued
                 therein
                 by
                 custome
                 ;
                 others
                 say
                 vpon
                 piety
                 ,
                 and
                 godly
                 compassion
                 ;
                 at
                 his
                 Masses
                 ,
                 at
                 his
                 pr●cessions
                 ,
                 at
                 his
                 fixing
                 vp
                 of
                 his
                 Iubilies
                 ,
                 his
                 eyes
                 are
                 still
                 watering
                 ,
                 sometymes
                 streaming
                 with
                 teares
                 &c.
                 
                 He
                 is
                 an
                 enemy
                 to
                 the
                 licentious
                 liues
                 of
                 the
                 Fryars
                 ,
              
               
               
                 to
                 the
                 pompe
                 &
                 secular
                 brauery
                 of
                 Cardinals
                 ,
                 &c.
                 
                 He
                 is
                 magnificall
                 and
                 cerimoniall
                 in
                 his
                 outward
                 comportment
                 ,
                 in
                 his
                 priuate
                 austere
                 and
                 humble
                 .
              
               And
               concludeth
               there
               that
               he
               was
               a
               
                 good
                 man
                 ,
                 a
                 good
                 Prince
                 ,
                 and
                 a
                 good
                 Prelate
                 .
              
               Likewise
               M.
               Stubbes
               confesseth
               ,
               
                 that
                 certainely
                 to
                 speake
                 the
                 truth
                 ,
                 there
                 is
                 many
                 tymes
                 found
                 ,
                 conscionabler
                 and
                 playner
                 dealing
                 among
                 most
                 of
                 the
                 Papists
                 ,
                 then
                 among
                 many
                 Protestants
                 ;
                 and
                 if
                 we
                 looke
                 narrowly
                 into
                 the
                 ages
                 past
                 ,
                 we
                 shall
                 find
                 more
                 godlinesse
                 ,
                 deuotion
                 ,
                 and
                 zeale
                 (
                 though
                 blind
                 )
                 more
                 loue
                 one
                 towardes
                 another
                 ,
                 more
                 fidelity
                 &
                 faythfullnesse
                 euery
                 way
                 in
                 them
                 ,
                 then
                 is
                 now
                 to
                 be
                 found
                 in
                 vs.
              
               Now
               cōparing
               ,
               as
               the
               fruit
               of
               their
               doctrine
               ,
               the
               life
               and
               manners
               of
               the
               forecyted
               Protestants
               with
               the
               life
               and
               manners
               of
               the
               Catholikes
               ,
               the
               ancient
               of
               the
               one
               with
               the
               ancient
               of
               the
               other
               ,
               the
               moderne
               of
               the
               one
               with
               the
               moderne
               of
               the
               other
               ,
               the
               founders
               of
               religion
               of
               the
               one
               with
               the
               founders
               of
               the
               other
               ,
               the
               preachers
               and
               teachers
               of
               the
               one
               with
               the
               teachers
               of
               the
               other
               ,
               the
               commō
               sort
               of
               the
               one
               with
               the
               common
               sort
               of
               the
               other
               ,
               and
               discerning
               both
               by
               their
               fruites
               ,
               whether
               are
               in
               their
               life
               more
               Christian
               ,
               
               and
               are
               to
               Christiā
               doctrine
               more
               conformable
               ,
               
                 Inimici
                 nostri
                 sint
                 Iudices
                 ,
                 Our
                 enemies
              
               (
               whose
               authority
               ,
               as
               before
               is
               confessed
               by
               themselues
               to
               be
               a
               most
               strong
               argument
               against
               themselues
               )
               as
               they
               are
               witnesses
               of
               both
               ,
               so
               
                 let
                 them
                 be
                 Iudges
              
               ,
               of
               both
               .
            
          
        
         
           
             The
             Conclusion
             ,
             comparing
             the
             priuate
             spirits
             doctrine
             ,
             
             with
             the
             Catholike
             Churches
             doctrine
             ,
             whether
             leads
             to
             the
             greater
             honour
             of
             God.
             SECT
             .
             IX
             .
          
           
             ONE
             thing
             remaines
             ,
             for
             the
             accomplishing
             of
             this
             Chapter
             (
             which
             is
             (
             for
             satisfying
             of
             an
             vsuall
             &
             triuial
             ostentation
             of
             the
             Protestants
             ,
             that
             they
             forsooth
             do
             more
             ,
             
             in
             their
             religion
             ,
             then
             we
             in
             ours
             ,
             honour
             God
             &
             
               Iesus
               Christ
            
             )
             to
             compare
             &
             pararell
             them
             and
             their
             priuate
             spirit
             with
             vs
             ,
             and
             our
             Catholicke
             Churches
             spirit
             in
             the
             principal
             points
             of
             their
             and
             our
             doctrine
             ,
             and
             therby
             to
             propose
             to
             the
             indifferent
             reader
             a
             generall
             view
             of
             both
             ,
             wherby
             he
             may
             discerne
             how
             far
             they
             with
             their
             priuate
             spirit
             and
             doctrine
             do
             dishonour
             and
             derogate
             ,
             1.
             
             From
             God.
             2.
             
             From
             Christ
             .
             3.
             
             From
             Saints
             and
             Angels
             in
             heauen
             .
             4.
             
             From
             holy
             Scripture
             .
             5.
             
             Frō
             holy
             Church
             .
             6.
             
             From
             Sacraments
             .
             7.
             
             From
             man
             and
             his
             meanes
             to
             saluation
             ;
             which
             are
             faith
             ,
             grace
             ,
             iustification
             ,
             good
             works
             ,
             freewill
             ,
             and
             the
             rest
             :
             In
             all
             which
             their
             doctrine
             is
             negatiue
             and
             detractiue
             in
             euery
             one
             .
             And
             on
             the
             contrary
             how
             we
             and
             our
             doctrine
             do
             honour
             ,
             &
             attribut
             to
             the
             same
             God
             ,
             and
             Christ
             ,
             all
             worthy
             and
             due
             respect
             of
             veneration
             &
             honour
             in
             all
             ,
             which
             as
             it
             is
             affirmatiue
             in
             it selfe
             ,
             so
             it
             is
             honourable
             to
             God
             ,
             and
             agreable
             to
             reason
             in
             all
             and
             euery
             particular
             point
             and
             opinion
             in
             controuersy
             .
          
           
             First
             ,
             therfore
             for
             God
             ,
             they
             dishonour
             and
             derogate
             ,
             1.
             
             
             From
             the
             blessed
             Trinity
             ,
             in
             that
             (
             as
             before
             )
             some
             of
             them
             do
             deny
             the
             distinction
             of
             the
             three
             persons
             ,
             some
             the
             vnity
             of
             one
             nature
             ,
             some
             the
             consubstantiality
             of
             the
             Sonne
             with
             the
             Father
             ,
             some
             the
             deity
             of
             the
             Sonne
             from
             the
             Father
             ,
             as
             God
             of
             God
             ,
             some
             the
             deity
             of
             the
             holy
             Ghost
             as
             God
             ,
             some
             the
             prayer
             
               Holy
               Trinity
               one
               God
               haue
               mercy
               vpō
               vs.
            
             We
             with
             the
             ancient
             Church
             acknowledge
             three
             persons
             and
             one
             God
             ,
             the
             second
             person
             God
             of
             God
             ,
             and
             consubstantiall
             with
             the
             father
             ,
             and
             the
             third
             person
             of
             the
             holy
             Ghost
             proceeding
             frō
             both
             the
             father
             &
             the
             sonne
             ,
             &
             in
             them
             
               one
               holy
               Trinity
            
             ,
             
             
               three
               persons
               and
               one
               God.
            
             2.
             
             They
             and
             their
             spirit
             derogate
             from
             the
             mercy
             of
             God
             ,
             in
             that
             ,
             according
             to
             them
             ,
             he
             is
             cruell
             and
             tyrannicall
             ,
             in
             that
             he
             will
             not
             haue
             all
             saued
             ,
             will
             not
             giue
             sufficient
             meanes
             to
             all
             to
             be
             saued
             ,
             hath
             willed
             ,
             appointed
             ,
             and
             ordained
             millions
             of
             soules
             to
             be
             damned
             ,
             and
             to
             sinne
             ▪
             that
             for
             it
             he
             may
             damne
             them
             ,
             and
             accordingly
             torment
             thē
             for
             that
             sinne
             which
             he
             himselfe
             willed
             ,
             ordained
             ,
             wrought
             ,
             and
             compelled
             them
             vnto
             .
             We
             ,
             and
             our
             Catholicke
             Church
             attribute
             honour
             to
             him
             and
             his
             mercy
             ;
             in
             that
             ,
             according
             to
             vs
             ,
             he
             would
             haue
             all
             saued
             ,
             giues
             to
             all
             sufficient
             meanes
             
             to
             be
             saued
             ,
             creates
             and
             ordaines
             all
             to
             be
             saued
             ,
             wils
             not
             the
             death
             and
             damnation
             of
             any
             ,
             nor
             doth
             damne
             any
             ,
             but
             those
             who
             for
             their
             owne
             fault
             and
             sinne
             by
             themselues
             willingly
             committed
             against
             him
             ,
             &
             his
             good
             will
             and
             goodnesse
             ,
             do
             deserue
             ▪
             3.
             
             They
             &
             their
             spirit
             do
             derogate
             from
             Gods
             goodnesse
             ,
             
             in
             that
             ,
             according
             to
             them
             ,
             he
             who
             is
             good
             &
             al
             good
             ,
             yet
             is
             not
             pleased
             ,
             pacifyed
             ,
             worshipped
             ,
             or
             delighted
             with
             good
             works
             :
             but
             doth
             will
             ,
             ordaine
             ,
             commande
             ,
             compell
             ,
             and
             necessitate
             bad
             works
             ,
             and
             so
             is
             the
             authour
             of
             all
             euill
             ,
             and
             all
             euill
             works
             in
             men
             ,
             and
             doth
             esteeme
             &
             impute
             that
             which
             is
             wicked
             and
             sinfull
             in
             men
             for
             no
             sinne
             in
             them
             ;
             but
             accounts
             that
             which
             is
             bad
             good
             ,
             &
             him
             that
             is
             wicked
             iust
             .
             We
             &
             our
             Catholik
             doctrine
             do
             attribute
             due
             honour
             to
             the
             same
             goodnesse
             of
             God
             ;
             in
             that
             ,
             according
             to
             it
             ,
             God
             hates
             ,
             detests
             ▪
             forbids
             ,
             and
             punishes
             all
             sinne
             and
             sinfull
             actions
             ,
             conuerts
             ,
             sanctifies
             ,
             purifies
             ,
             and
             make
             cleane
             ,
             pure
             ,
             and
             iust
             all
             sinners
             by
             his
             grace
             duely
             disposing
             themselues
             ,
             &
             so
             reputes
             them
             as
             they
             are
             become
             truely
             iust
             ,
             in
             that
             God
             is
             delighted
             ,
             pleased
             ,
             pacified
             ,
             and
             honoured
             by
             good
             workes
             which
             he
             doth
             will
             ,
             command
             ,
             and
             reward
             in
             man
             ,
             who
             according
             to
             his
             will
             by
             his
             grace
             workes
             them
             .
             4.
             
             They
             &
             their
             priuate
             spirit
             derogates
             from
             his
             iustice
             ;
             
             in
             that
             ,
             according
             to
             their
             doctrine
             ,
             he
             is
             short
             of
             iustice
             in
             rewarding
             none
             who
             deserue
             well
             ,
             and
             do
             him
             seruice
             ;
             &
             exce●ds
             all
             iustice
             ,
             in
             that
             he
             ordaines
             men
             to
             an
             eternall
             and
             intollerable
             paine
             who
             haue
             deserued
             none
             .
             2.
             
             In
             that
             he
             punisheth
             them
             for
             that
             which
             he
             himselfe
             not
             only
             willed
             and
             commanded
             thē
             to
             do
             ,
             but
             also
             wrought
             and
             effected
             in
             them
             .
             3.
             
             In
             that
             he
             creats
             and
             dignifies
             them
             with
             his
             gifts
             &
             graces
             for
             that
             end
             that
             he
             may
             himselfe
             cruelly
             torture
             and
             torment
             them
             ,
             and
             that
             in
             hell
             ,
             for
             no
             other
             end
             but
             to
             shew
             his
             power
             &
             iustice
             ouer
             them
             .
             4.
             
             In
             that
             he
             laies
             precepts
             vpon
             them
             which
             are
             impossible
             for
             them
             to
             performe
             ,
             and
             commands
             them
             to
             abstaine
             from
             that
             which
             himselfe
             forces
             them
             to
             do
             ,
             and
             wils
             them
             to
             practise
             that
             which
             he
             giues
             not
             power
             ,
             freedome
             ,
             or
             sufficient
             meanes
             to
             practise
             .
             We
             and
             our
             Catholicke
             doctrine
             ,
             do
             honour
             and
             giue
             due
             respect
             to
             his
             Iustice
             ,
             1.
             
             In
             that
             ,
             according
             to
             vs
             ,
             he
             rewards
             all
             who
             deserue
             well
             ,
             and
             
             punisheth
             none
             but
             those
             who
             deserue
             ill
             .
             2.
             
             In
             that
             he
             punisheth
             all
             for
             their
             owne
             fault
             which
             they
             themselues
             committed
             ,
             and
             none
             for
             that
             which
             himselfe
             willed
             .
             3.
             
             In
             that
             he
             created
             all
             to
             be
             saued
             ,
             and
             gaue
             them
             meanes
             sufficient
             to
             be
             saued
             ,
             in
             which
             he
             shewed
             his
             mercy
             ;
             and
             punisheth
             with
             hell
             those
             who
             would
             not
             vse
             those
             meanes
             ,
             in
             which
             he
             shewed
             his
             Iustice
             .
             4.
             
             In
             that
             he
             gaue
             precepts
             ,
             and
             made
             lawes
             easy
             ,
             gaue
             meanes
             to
             performe
             them
             sufficient
             ,
             &
             punisheth
             only
             those
             who
             willingly
             breake
             them
             .
             5.
             
             They
             and
             their
             priuate
             spirit
             derogate
             from
             his
             omnipotency
             ;
             
             in
             that
             according
             to
             their
             doctrine
             ,
             he
             is
             not
             able
             to
             place
             one
             body
             in
             two
             places
             in
             the
             B.
             Sacrament
             ;
             nor
             two
             bodies
             in
             one
             place
             in
             his
             natiuity
             ,
             resurrection
             ,
             and
             ascension
             ,
             nor
             to
             draw
             a
             Cable
             rope
             or
             camell
             through
             a
             needles
             eye
             ,
             nor
             by
             his
             absolut
             power
             to
             worke
             any
             more
             thē
             already
             he
             hath
             wrought
             .
             We
             and
             our
             Catholicke
             doctrine
             do
             attribut
             to
             his
             omnipotency
             ,
             that
             he
             is
             able
             to
             do
             all
             the
             former
             ,
             and
             what
             more
             he
             pleases
             to
             do
             ,
             which
             is
             not
             either
             wicked
             ,
             and
             so
             is
             against
             his
             goodnesse
             ,
             or
             not
             contradictory
             ,
             and
             so
             implies
             in
             it selfe
             an
             impossibility
             to
             be
             done
             .
             And
             in
             these
             do
             the
             Protestants
             &
             their
             spirit
             ,
             by
             their
             doctrine
             ,
             derogate
             from
             God
             and
             his
             Deity
             ,
             from
             his
             goodnesse
             ,
             his
             mercy
             ,
             his
             Iustice
             ,
             and
             his
             omnipotency
             ,
             and
             impute
             to
             him
             wickednesse
             ,
             cruelty
             ,
             iniustice
             ,
             and
             impotency
             .
             In
             all
             which
             we
             in
             our
             doctrine
             do
             the
             contrary
             .
          
           
             Secondly
             ,
             for
             Christ
             our
             blessed
             Sauiour
             ,
             
             they
             &
             their
             doctrin
             of
             the
             priuate
             spirit
             do
             dishonour
             him
             ,
             &
             derogate
             ,
             1.
             
             From
             his
             felicity
             &
             beatitude
             in
             this
             life
             ,
             denying
             him
             to
             be
             viator
             ,
             and
             comprehensor
             ,
             that
             is
             ,
             enduring
             the
             paine
             and
             miseries
             of
             mortall
             men
             in
             his
             body
             ,
             and
             enioying
             the
             felicity
             and
             blessednesse
             of
             glorious
             Saints
             in
             his
             soule
             .
             In
             which
             we
             do
             honour
             him
             ,
             
             belieuing
             that
             from
             the
             first
             instant
             of
             his
             cōception
             ,
             his
             soule
             had
             in
             his
             body
             the
             same
             blessednesse
             as
             now
             it
             enioyes
             in
             heauen
             by
             the
             perfect
             vision
             &
             fruition
             of
             God
             ,
             though
             ,
             by
             dispensation
             for
             our
             redemption
             ,
             the
             same
             did
             not
             redound
             to
             the
             glory
             of
             his
             body
             till
             after
             his
             resurrection
             .
          
           
             2.
             
             From
             his
             knowledge
             ,
             they
             derogate
             and
             dishonour
             
             him
             ,
             
             in
             making
             him
             ignorant
             and
             defectiue
             of
             knowledge
             in
             many
             things
             ,
             and
             as
             a
             scholler
             to
             haue
             profited
             in
             his
             booke
             ,
             and
             learning
             of
             sciences
             and
             trades
             as
             other
             children
             do
             .
             In
             which
             we
             giue
             him
             the
             honour
             to
             haue
             had
             all
             the
             treasures
             of
             knowledge
             and
             wisedome
             ,
             to
             haue
             vnderstood
             all
             the
             perfection
             of
             all
             sciences
             and
             artes
             ,
             and
             to
             haue
             perfectly
             conceiued
             all
             things
             past
             ,
             present
             ,
             or
             to
             come
             ,
             by
             a
             diuine
             infused
             knowledge
             from
             the
             first
             instant
             of
             his
             conception
             in
             his
             mothers
             wombe
             .
          
           
             Thirdly
             ,
             From
             his
             primacy
             ,
             and
             supremacy
             ouer
             his
             Church
             ,
             
             they
             derogate
             and
             dishonour
             him
             ,
             in
             that
             they
             deny
             him
             ,
             as
             a
             man
             sensible
             and
             visible
             ,
             to
             haue
             beene
             the
             head
             &
             foundation
             of
             his
             Church
             ,
             and
             to
             haue
             had
             any
             perpetual
             &
             visible
             monarchy
             of
             the
             same
             heere
             on
             earth
             .
             In
             which
             we
             honour
             him
             ,
             belieuing
             that
             as
             man
             he
             is
             the
             head
             of
             men
             ,
             of
             the
             Church
             ,
             and
             of
             the
             visible
             monarchy
             of
             the
             Church
             which
             he
             established
             for
             euer
             ,
             and
             that
             euery
             knee
             ought
             to
             bow
             downe
             and
             adore
             him
             as
             the
             Sauior
             of
             it
             ,
             and
             that
             he
             hath
             dominion
             ouer
             all
             by
             his
             death
             and
             resurrection
             ,
             and
             did
             also
             leaue
             a
             visible
             Vicegerent
             after
             him
             ,
             by
             whom
             we
             should
             be
             gouerned
             visibly
             ,
             as
             by
             himselfe
             inuisibly
             .
          
           
             Fourthly
             ,
             from
             his
             authority
             to
             make
             lawes
             and
             iudge
             vs
             ,
             
             they
             derogat
             and
             dishonour
             him
             ,
             in
             that
             they
             take
             from
             him
             al
             power
             to
             make
             any
             lawes
             ,
             or
             giue
             any
             precepts
             of
             true
             faith
             ,
             morall
             life
             ,
             or
             good
             manners
             for
             our
             instruction
             &
             direction
             ;
             &
             deny
             him
             as
             a
             iudge
             ,
             to
             haue
             exercised
             any
             iudgment
             vpon
             the
             liuing
             and
             faithfull
             .
             In
             which
             we
             giue
             him
             the
             honour
             to
             haue
             beene
             our
             law
             maker
             ,
             our
             iudge
             ,
             and
             to
             haue
             made
             a
             new
             law
             of
             grace
             (
             abrogating
             the
             old
             of
             Moyses
             )
             and
             in
             it
             to
             haue
             prescribed
             vnto
             vs
             obedience
             to
             his
             precepts
             of
             faith
             and
             good
             life
             .
          
           
             
             Fiftly
             ,
             From
             his
             Sanctity
             they
             derogatiue
             much
             ,
             and
             dishonour
             him
             greatly
             ;
             in
             that
             they
             call
             him
             truly
             and
             properly
             a
             sinner
             ,
             a
             great
             sinner
             ,
             and
             the
             greatest
             sinner
             of
             all
             sinners
             ;
             who
             sinned
             in
             discurtesy
             to
             his
             mother
             ,
             in
             inconsideration
             in
             his
             actions
             ,
             in
             forgetfulnesse
             of
             his
             function
             ,
             in
             staggering
             betweene
             praising
             and
             blaspheming
             God
             ▪
             betweene
             hope
             and
             despaire
             ,
             and
             in
             renouncing
             his
             saluation
             ,
             
             for
             which
             he
             was
             execrable
             to
             God
             ,
             &
             cursed
             with
             the
             damned
             ,
             being
             in
             all
             these
             properly
             a
             sinner
             ,
             and
             not
             only
             by
             the
             imputation
             of
             our
             sinnes
             to
             him
             ,
             as
             in
             their
             opinion
             euen
             man
             is
             iust
             by
             imputation
             of
             his
             iustice
             to
             him
             ,
             and
             so
             as
             truly
             sinfull
             as
             euer
             any
             man
             was
             iust
             .
             All
             which
             we
             abhorre
             as
             blasphemy
             ,
             belieuing
             that
             he
             suffered
             paines
             ,
             and
             payed
             therby
             the
             price
             of
             our
             redemption
             ,
             but
             was
             innocent
             ,
             impolluted
             ,
             immaculate
             ,
             incontaminat
             ,
             and
             segregated
             from
             all
             sinners
             and
             sinfull
             actions
             ,
             bearing
             the
             punishment
             of
             our
             sinne
             in
             his
             body
             ,
             but
             being
             free
             from
             all
             imputation
             of
             the
             guilt
             of
             sinne
             in
             his
             soule
             .
          
           
             Sixtly
             ,
             
             From
             his
             redemption
             of
             mankind
             they
             derogate
             and
             dishonour
             him
             .
             1.
             
             In
             that
             they
             deny
             the
             vertue
             of
             his
             death
             ,
             passion
             ,
             and
             precious
             blood
             to
             haue
             been
             any
             full
             satisfaction
             or
             redemption
             of
             mankind
             ,
             but
             only
             the
             in●ernal
             paines
             and
             suffering
             in
             his
             soule
             to
             haue
             been
             accepted
             as
             sufficient
             .
             2.
             
             In
             that
             they
             deny
             the
             vniuersality
             and
             fulnesse
             of
             his
             redemption
             to
             haue
             been
             offered
             for
             all
             men
             ,
             affirming
             him
             to
             haue
             dyed
             only
             for
             the
             elect
             ,
             and
             to
             haue
             offered
             or
             left
             no
             meanes
             of
             redemption
             for
             the
             wicked
             and
             reprobat
             .
             3.
             
             In
             that
             they
             deny
             the
             effect
             and
             efficacy
             of
             the
             same
             to
             haue
             extended
             to
             the
             abolishing
             and
             washing
             away
             of
             sinne
             ,
             &
             to
             the
             inward
             sanctification
             of
             the
             soule
             by
             any
             inward
             and
             inherent
             grace
             and
             iustice
             ,
             which
             should
             enable
             it
             to
             keep
             the
             commandments
             of
             God
             ,
             and
             to
             auoid
             mortal
             offence
             against
             God.
             In
             all
             which
             we
             honour
             him
             and
             his
             redemption
             ,
             in
             that
             ,
             1.
             
             We
             belieue
             and
             professe
             that
             his
             pretious
             bloud
             shed
             vpon
             the
             crosse
             ,
             and
             his
             death
             and
             passion
             offered
             vp
             to
             God
             ,
             was
             a
             full
             price
             ,
             &
             a
             perfect
             redemption
             from
             sinne
             .
             2.
             
             That
             the
             same
             was
             a
             full
             price
             ,
             satisfaction
             ,
             and
             redemption
             for
             all
             the
             sinnes
             of
             all
             persons
             in
             all
             the
             world
             .
             3.
             
             That
             the
             same
             purchased
             (
             of
             his
             part
             )
             for
             all
             sinners
             not
             only
             are
             imputatiue
             but
             also
             an
             inherent
             and
             reall
             iustification
             by
             grace
             ,
             which
             doth
             wash
             away
             the
             deformity
             of
             sinne
             ,
             cure
             the
             infirmity
             of
             the
             soule
             ,
             and
             giue
             strength
             to
             the
             keeping
             of
             Gods
             commandements
             ,
             and
             to
             the
             auoiding
             of
             sinne
             ,
             and
             so
             the
             meriting
             of
             a
             reward
             at
             Gods
             handes
             .
          
           
             Seauenthly
             ,
             from
             his
             merit
             and
             satisfaction
             they
             derogate
             ,
             
             and
             dishonour
             him
             ,
             
             in
             that
             they
             deny
             him
             to
             haue
             by
             it
             satisfyed
             the
             iustice
             of
             God
             for
             any
             one
             sinne
             ,
             or
             to
             haue
             merited
             to
             himselfe
             his
             owne
             exaltation
             to
             glory
             ,
             or
             to
             our
             workes
             either
             any
             satisfaction
             for
             sinne
             ,
             or
             any
             merit
             of
             reward
             by
             his
             grace
             .
             In
             all
             which
             we
             honour
             the
             same
             ,
             belieuing
             that
             he
             fully
             in
             iustice
             satisfyed
             ,
             and
             offered
             to
             God
             a
             sufficient
             price
             for
             our
             sinnes
             ,
             that
             he
             merited
             for
             himselfe
             &
             his
             owne
             body
             the
             glory
             of
             his
             Resurrection
             :
             and
             to
             vs
             not
             only
             for
             our
             sinnes
             a
             full
             price
             and
             satisfaction
             ,
             but
             also
             for
             our
             good
             works
             a
             vertue
             by
             grace
             both
             to
             satisfy
             in
             some
             sort
             for
             sinne
             ,
             and
             to
             merit
             a
             reward
             of
             more
             grace
             present
             ,
             and
             glory
             to
             come
             .
          
           
             
             Eightly
             ,
             about
             his
             corporall
             death
             and
             passion
             ,
             they
             shamefully
             derogate
             and
             dishonour
             him
             ,
             in
             that
             they
             affirme
             he
             suffered
             both
             in
             body
             and
             soule
             the
             paines
             &
             torments
             of
             Hell
             ,
             the
             death
             of
             the
             soule
             ,
             the
             separation
             of
             the
             soule
             from
             God
             ,
             the
             same
             infernall
             and
             eternall
             paines
             which
             the
             very
             Diuells
             and
             damned
             do
             suffer
             for
             the
             tyme
             ,
             and
             which
             in
             rigour
             are
             due
             to
             sinne
             and
             all
             sinners
             ,
             which
             except
             he
             had
             suffered
             ,
             he
             had
             not
             satisfyed
             for
             vs
             ,
             nor
             sufficiently
             redeemed
             vs.
             In
             all
             which
             we
             doe
             so
             honour
             his
             life
             and
             death
             ,
             that
             we
             attribute
             to
             euery
             action
             and
             passion
             of
             his
             ,
             euen
             to
             the
             least
             drop
             of
             his
             bloud
             ,
             that
             worth
             and
             valew
             ,
             arysing
             of
             the
             dignity
             of
             his
             diuine
             person
             ,
             that
             it
             was
             sufficient
             to
             haue
             satisfyed
             for
             an
             infinit
             world
             of
             sinnes
             ;
             and
             that
             the
             paines
             he
             suffered
             were
             only
             in
             the
             sensible
             and
             inferiour
             part
             of
             the
             soule
             and
             body
             ,
             but
             did
             not
             touch
             the
             superiour
             part
             of
             his
             soule
             ;
             that
             they
             were
             voluntarily
             sustained
             and
             offerred
             vp
             to
             God
             for
             vs
             ,
             and
             accepted
             by
             God
             for
             vs
             ,
             as
             being
             of
             more
             dignity
             ,
             then
             the
             offence
             of
             all
             our
             sinnes
             was
             of
             indignity
             ;
             whereby
             he
             neither
             suffered
             ,
             nor
             needed
             to
             suffer
             ,
             nor
             could
             in
             the
             dignity
             of
             his
             person
             suffer
             any
             paines
             ot
             hell
             ,
             but
             by
             the
             paines
             of
             the
             Crosse
             (
             though
             by
             the
             tendernes
             of
             his
             coplexion
             more
             painefull
             to
             him
             then
             to
             any
             other
             )
             did
             pay
             a
             sufficient
             price
             ,
             make
             a
             full
             attonement
             ,
             offer
             a
             perfect
             satisfaction
             ,
             and
             performe
             the
             part
             of
             a
             complete
             Redeemer
             and
             Sauiour
             for
             all
             mankind
             ▪
             and
             the
             sinnes
             of
             all
             men
             .
          
           
             Ninthly
             ,
             in
             the
             certainty
             of
             his
             saluation
             ,
             they
             blasphemously
             
             derogate
             from
             him
             ,
             
             and
             dishonour
             him
             more
             then
             themselues
             ,
             in
             that
             they
             affirme
             euery
             one
             of
             themselues
             to
             be
             infallibly
             certaine
             of
             his
             saluation
             ,
             and
             more
             certaine
             by
             his
             speciall
             faith
             of
             it
             ,
             then
             by
             his
             generall
             faith
             of
             the
             B.
             Trinity
             ,
             or
             incarnation
             of
             Christ
             ;
             and
             yet
             that
             our
             B.
             Sauiour
             was
             fearfull
             ,
             doubtfull
             ,
             wauering
             ,
             and
             vncertaine
             of
             his
             saluation
             ,
             did
             strugle
             with
             the
             horrour
             of
             death
             ,
             feared
             to
             be
             absorpt
             vp
             of
             eternall
             death
             ,
             was
             tormented
             with
             the
             anxiety
             of
             Gods
             wrath
             and
             indignation
             ,
             and
             that
             more
             then
             any
             man
             euer
             was
             ,
             or
             could
             be
             ;
             in
             which
             his
             horrour
             and
             desolation
             consists
             the
             summe
             of
             their
             consolation
             ,
             as
             their
             owne
             words
             more
             fully
             before
             related
             do
             expresse
             .
             In
             all
             which
             we
             do
             so
             far
             honour
             him
             that
             we
             affirme
             and
             belieue
             that
             the
             pain●s
             he
             suffered
             ,
             he
             willingly
             offered
             vp
             to
             God
             for
             vs
             ,
             that
             he
             was
             sure
             and
             secure
             that
             God
             his
             father
             did
             alwayes
             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
             penetratiō
             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
            
             (a)
             .
             And
             fall
             
               down
               with
               the
            
             (b)
             
               Sages
               ,
               &
            
             (c)
             
               the
               womē
               &
               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
             (a)
             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
             (b)
             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
             (c)
             
               Beza
               ,
               Piscator
               ,
               Vrsinus
            
             ,
             and
             
             Perkins
             ●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
             thē
             ,
             to
             inuocate
             them
             ,
             or
             so
             much
             as
             ,
             saith
             Luther
             ,
             to
             imitate
             and
             follow
             their
             example
             .
             9.
             
             The
             custody
             and
             ●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
             i●
             ,
             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
             Coūcels
             ,
             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
             God
             ,
             not
             only
             that
             which
             was
             written
             in
             paper
             ,
             but
             also
             that
             which
             was
             deliuered
             in
             preaching
             by
             the
             Apostles
             .
             We
             receiue
             ,
             without
             any
             addition
             or
             diminution
             ,
             that
             Canon
             which
             the
             auncient
             Church
             twelue
             hundred
             yeares
             ago
             receiued
             ;
             that
             translation
             which
             for
             as
             many
             ages
             hath
             been
             approued
             ;
             that
             sense
             which
             the
             auncient
             Fathers
             ,
             Councells
             ,
             and
             Church
             euer
             since
             Christ
             allowed
             ;
             that
             Iudge
             which
             hath
             an
             infallible
             warrant
             from
             God
             to
             iudge
             truly
             and
             impartially
             of
             the
             Canon
             ,
             the
             text
             ,
             the
             translation
             ,
             the
             sense
             ,
             all
             whatsoeuer
             is
             doubtfull
             .
             And
             all
             our
             practise
             is
             to
             follow
             the
             spirit
             of
             God
             speaking
             in
             the
             auncient
             Fathers
             ,
             Councels
             ,
             &
             Church
             ,
             by
             which
             we
             are
             secure
             from
             errour
             or
             falshood
             about
             the
             scripture
             ,
             
             and
             sense
             of
             it
             .
          
           
             Fifthly
             ,
             For
             the
             Church
             of
             God
             ,
             they
             with
             their
             priuate
             spirit
             dishonor
             it
             and
             derogate
             from
             it
             .
             1.
             
             From
             the
             power
             and
             authority
             of
             it
             ,
             as
             not
             hauing
             ,
             according
             to
             them
             ,
             any
             visible
             head
             and
             gouernour
             assisted
             with
             the
             holy
             Ghost
             to
             direct
             and
             gouerne
             it
             ,
             and
             to
             iudge
             of
             all
             causes
             and
             controuersies
             
             in
             it
             ,
             and
             so
             make
             it
             headlesse
             and
             vngouerned
             .
             We
             honour
             it
             in
             acknowledging
             it
             to
             be
             a
             visible
             and
             perpetuall
             Monarchy
             ,
             with
             a
             setled
             and
             spirituall
             both
             Gouernour
             and
             gouernement
             ,
             hauing
             in
             it
             an
             infallible
             authority
             to
             iudge
             ,
             and
             decide
             all
             causes
             and
             controuersies
             .
             2.
             
             They
             derogate
             from
             the
             visibility
             ,
             perpetuity
             ,
             and
             infallibility
             of
             the
             same
             ,
             
             making
             it
             not
             only
             subiect
             to
             errour
             and
             corruption
             ;
             but
             to
             haue
             erred
             and
             perished
             ,
             or
             at
             least
             become
             inuisible
             for
             many
             ages
             .
             We
             honour
             it
             ,
             in
             belieuing
             that
             it
             cannot
             erre
             ,
             faile
             ,
             perish
             ,
             become
             inuisible
             ,
             or
             be
             corrupted
             in
             fayth
             ,
             but
             that
             it
             is
             the
             piller
             of
             truth
             ,
             against
             which
             ,
             assisted
             by
             the
             holy
             Ghost
             the
             gates
             and
             power
             of
             hell
             and
             heresy
             cannot
             preuaile
             .
             3.
             
             
             They
             derogate
             from
             the
             vnity
             ,
             sanctity
             ,
             vniuersality
             ,
             and
             succession
             of
             the
             same
             ,
             as
             notes
             and
             markes
             to
             distinguish
             it
             from
             all
             other
             congregations
             ,
             which
             they
             reiect
             ,
             and
             admit
             not
             .
             We
             reuerence
             and
             respect
             it
             as
             one
             ,
             holy
             ,
             Catholike
             and
             Apostlike
             Church
             ,
             which
             no
             other
             congregation
             is
             ,
             or
             can
             be
             .
             4.
             
             
             They
             derogate
             from
             the
             vncontrollable
             authority
             &
             stability
             of
             the
             decrees
             of
             Councells
             ,
             and
             from
             the
             infallible
             testimony
             of
             the
             vnanime
             consent
             of
             the
             Fathers
             &
             Doctors
             of
             the
             Church
             ,
             both
             which
             they
             at
             their
             pleasure
             censure
             &
             condemne
             .
             We
             receaue
             ,
             imbrace
             ,
             and
             follow
             them
             as
             guids
             and
             directours
             to
             truth
             ,
             and
             as
             witnesses
             and
             testimonies
             of
             truth
             ;
             belieuing
             that
             which
             they
             belieue
             ,
             and
             reiecting
             that
             which
             they
             before
             reiected
             .
             5.
             
             They
             derogate
             from
             the
             splendour
             and
             beauty
             of
             the
             Church
             in
             the
             state
             of
             Prelates
             ,
             
             in
             the
             single
             life
             of
             the
             Clergy
             ,
             in
             the
             retirednesse
             of
             the
             Religious
             persons
             ,
             in
             the
             ornaments
             of
             the
             Churches
             ,
             and
             in
             the
             variety
             of
             so
             many
             orders
             and
             professions
             ,
             all
             which
             they
             reiect
             &
             condemne
             as
             needlesse
             or
             superstitious
             .
             We
             reuerence
             and
             honour
             the
             same
             ,
             as
             tending
             to
             the
             externall
             honour
             of
             God
             ,
             and
             the
             magnificence
             of
             his
             Church
             ,
             thereby
             making
             the
             Church
             beautifull
             as
             the
             Moone
             ,
             elect
             as
             the
             Sunne
             ,
             &
             wel
             ordered
             as
             an
             Army
             of
             men
             .
             And
             to
             cōclude
             ,
             they
             make
             the
             Church
             the
             mystery
             of
             iniquity
             ,
             a
             whore
             ,
             a
             harlot
             ,
             
             and
             a
             strumpet
             ,
             the
             whore
             of
             Babylon
             ,
             drunken
             with
             al
             abominable
             filth
             of
             superstition
             ,
             and
             abomination
             of
             idolatry
             and
             antichristianity
             ,
             with
             which
             she
             hath
             made
             all
             the
             Christian
             
             world
             ,
             all
             Kinges
             and
             Emperours
             ,
             and
             that
             not
             for
             one
             or
             two
             ages
             ,
             but
             for
             seauen
             ,
             on
             ten
             ,
             or
             twelue
             ,
             or
             fourteene
             ages
             (
             according
             to
             diuers
             opinions
             )
             drunke
             with
             the
             same
             cup
             of
             superstition
             ,
             abomination
             ,
             idolatry
             ,
             and
             antichristianity
             ,
             and
             make
             it
             a
             body
             consisting
             of
             persons
             ,
             whoeuen
             the
             best
             ,
             and
             purest
             ,
             are
             in
             all
             partes
             ,
             and
             in
             euery
             action
             stayned
             ,
             impure
             ,
             sinnefull
             ,
             vniust
             and
             wicked
             .
             We
             doe
             belieue
             &
             confesse
             it
             to
             be
             the
             kingdome
             ,
             the
             citty
             ,
             the
             house
             of
             God
             ,
             the
             spouse
             of
             Christ
             ,
             the
             temple
             of
             the
             holy
             Ghost
             ,
             the
             pillar
             of
             truth
             which
             Christ
             hath
             purchased
             &
             washed
             with
             his
             precious
             bloud
             ,
             made
             immaculate
             ,
             incontaminate
             ,
             and
             vnspotted
             ,
             pure
             ,
             holy
             ,
             and
             perfect
             before
             him
             ,
             which
             no
             errour
             of
             superstition
             or
             idolatry
             can
             possesse
             ,
             no
             power
             of
             Pagans
             ,
             or
             Heretikes
             ,
             or
             Schismatikes
             or
             other
             ,
             wicked
             Christians
             can
             suppresse
             ,
             no
             subtilty
             of
             heresy
             ,
             infidelity
             ,
             or
             Sathan
             himselfe
             can
             supplant
             ,
             destroy
             ,
             or
             extinguish
             .
          
           
             Sixhtly
             ,
             For
             the
             sacraments
             ,
             they
             from
             the
             number
             of
             seauen
             do
             curtaile
             fiue
             ,
             
             and
             leaue
             only
             two
             ,
             and
             from
             these
             two
             they
             take
             away
             from
             the
             one
             ,
             that
             is
             baptisme
             ,
             1.
             
             The
             effect
             and
             vertue
             ,
             making
             it
             only
             a
             signe
             or
             seale
             ,
             no
             cause
             or
             instrument
             of
             grace
             ,
             and
             of
             no
             more
             vertue
             then
             the
             baptisme
             of
             
               S.
               Iohn
               Baptist
               ..
            
             2.
             
             They
             take
             away
             all
             necessity
             of
             it
             ,
             making
             it
             not
             needfull
             for
             infants
             ,
             whom
             they
             will
             haue
             saued
             by
             the
             parents
             faith
             without
             it
             .
             From
             the
             other
             ,
             that
             is
             the
             Eucharist
             ,
             they
             take
             away
             both
             the
             fruit
             and
             the
             substance
             of
             it
             ,
             making
             it
             not
             the
             reall
             body
             and
             bloud
             of
             Christ
             ;
             but
             only
             a
             bare
             signe
             and
             remembrance
             of
             it
             .
             Not
             any
             sacrifice
             offered
             to
             God
             but
             only
             a
             Sacrament
             signing
             or
             sealing
             grace
             ;
             and
             therby
             robbe
             Christ
             of
             all
             adoration
             by
             it
             as
             a
             Sacramēt
             ,
             and
             of
             all
             subiection
             or
             acknowledgment
             of
             dominion
             by
             it
             as
             a
             sacrifice
             ;
             and
             they
             robbe
             the
             Church
             of
             all
             benifit
             &
             comfort
             both
             by
             the
             Sacrament
             and
             sacrifice
             .
             We
             do
             admit
             for
             seuerall
             states
             of
             persons
             ,
             seuerall
             sorts
             of
             benefits
             ,
             by
             seauen
             seuerall
             kindes
             of
             Sacraments
             ;
             all
             as
             instruments
             of
             Gods
             power
             ,
             causing
             grace
             which
             assists
             all
             sorts
             of
             persons
             in
             their
             seuerall
             states
             and
             functions
             ;
             and
             all
             excell
             the
             Sacraments
             of
             the
             old
             law
             .
             For
             the
             Sacrament
             of
             baptisme
             ,
             we
             belieue
             it
             to
             be
             a
             meanes
             of
             regeneration
             from
             originall
             sinne
             ,
             by
             which
             
             all
             sinne
             and
             punishment
             due
             to
             sinne
             both
             original
             &
             actual
             is
             fully
             remitted
             ,
             and
             by
             which
             all
             persons
             are
             admitted
             into
             the
             mysticall
             body
             of
             Iesus
             Christ
             in
             his
             holy
             Church
             ,
             and
             made
             capable
             of
             the
             benefit
             of
             the
             rest
             of
             the
             Sacraments
             .
             And
             for
             the
             Sacrament
             of
             the
             Eucharist
             ,
             we
             belieue
             that
             not
             only
             i●
             conteines
             the
             fountaine
             of
             Grace
             ;
             but
             also
             is
             offered
             to
             God
             as
             a
             sacrifice
             ,
             to
             apply
             the
             vertue
             of
             his
             sacrifice
             on
             the
             crosse
             ,
             for
             the
             remission
             of
             our
             sinnes
             ,
             by
             which
             is
             giuen
             much
             honour
             to
             God
             ,
             and
             receiued
             great
             benefit
             by
             Gods
             Church
             ,
             &
             much
             comfort
             to
             the
             faithfull
             both
             liuing
             and
             dead
             .
          
           
             Seauenthly
             ,
             for
             Faith
             ,
             they
             and
             their
             priuate
             spirit
             admit
             many
             sorts
             of
             faith
             ,
             and
             in
             that
             none
             at
             all
             ;
             
             and
             make
             as
             many
             faiths
             as
             there
             are
             priuate
             spirits
             in
             particuler
             persons
             ,
             and
             in
             that
             destroy
             all
             vnity
             of
             faith
             .
             We
             admit
             one
             holy
             Catholicall
             and
             Apostolicall
             faith
             ,
             one
             in
             al
             ,
             and
             generall
             to
             all
             ,
             who
             in
             all
             are
             directed
             by
             one
             spirit
             of
             Gods
             Church
             .
             They
             admit
             a
             new
             and
             new-deuised
             faith
             ,
             neuer
             receiued
             by
             any
             but
             in
             some
             one
             or
             other
             point
             by
             condemned
             hereticks
             ,
             
             in
             whom
             it
             was
             condemned
             .
             We
             receiue
             an
             auncient
             and
             euer
             belieued
             faith
             ,
             euer
             receiued
             and
             approued
             by
             general
             Coūcells
             ,
             ancient
             Fathers
             ,
             &
             holy
             Saints
             in
             Gods
             Church
             .
             They
             reiect
             the
             grounds
             of
             faith
             ,
             as
             Scripture
             ,
             Traditions
             ,
             Church
             ,
             
             Councells
             ,
             and
             Fathers
             .
             We
             admit
             ,
             belieue
             and
             rely
             vpon
             them
             all
             ,
             as
             grounds
             &
             foundations
             wheron
             we
             ground
             and
             build
             our
             beliefe
             .
             They
             admit
             none
             of
             the
             necessary
             meanes
             of
             faith
             ,
             neither
             any
             common
             reuelation
             of
             God
             ,
             
             but
             priuate
             of
             their
             owne
             spirit
             ;
             nor
             any
             proposition
             of
             Church
             ,
             but
             their
             owne
             fancies
             ;
             nor
             any
             credible
             testimony
             and
             motiues
             of
             perswasion
             ,
             to
             make
             their
             beliefe
             probable
             ;
             nor
             any
             habit
             of
             faith
             ,
             to
             assist
             the
             vnderstanding
             in
             belieuing
             ,
             nor
             any
             pious
             affection
             to
             incline
             their
             will
             to
             assent
             ,
             nor
             any
             assent
             by
             a
             diuine
             ,
             supernaturall
             ,
             and
             Christian
             faith
             ;
             but
             by
             a
             general
             and
             (
             as
             they
             call
             it
             )
             a
             fained
             and
             diabolicall
             faith
             ,
             by
             which
             they
             belieue
             the
             articles
             of
             their
             faith
             .
             We
             do
             settle
             ,
             and
             rely
             ,
             by
             our
             faith
             (
             in
             respect
             of
             the
             obiect
             reuealed
             )
             vpon
             the
             reuelation
             of
             God
             ,
             the
             proposition
             of
             Church
             ,
             the
             motiues
             of
             credibility
             ;
             and
             in
             respect
             of
             persons
             belieuing
             ,
             vpon
             the
             infused
             gift
             of
             faith
             ,
             the
             pious
             inclination
             of
             the
             will
             by
             grace
             ,
             
             and
             the
             infallible
             assent
             caused
             by
             the
             former
             diuine
             helpes
             ,
             and
             grounded
             vpon
             the
             former
             infallible
             foundations
             ,
             as
             before
             is
             at
             large
             proued
             .
             
             They
             admit
             into
             the
             vnity
             of
             their
             faith
             all
             hereticks
             and
             schismaticks
             ,
             collecting
             and
             scraping
             from
             them
             all
             raggs
             and
             scraps
             of
             broken
             and
             condemned
             opinions
             and
             heresies
             ,
             and
             yet
             will
             not
             admit
             into
             the
             vnity
             of
             their
             inuisible
             Church
             any
             sinners
             ,
             wicked
             or
             reprobate
             persons
             ,
             but
             all
             and
             only
             the
             elect
             and
             predestinate
             .
             We
             reiect
             from
             communion
             of
             all
             faith
             with
             vs
             ,
             all
             condemned
             hereticks
             and
             Schismaticks
             ,
             and
             condemne
             ,
             with
             the
             ancient
             Church
             ,
             them
             and
             all
             their
             condemned
             opinions
             ;
             and
             admit
             into
             the
             externall
             communion
             of
             our
             Church
             all
             those
             who
             not
             cut
             off
             by
             excommunication
             ,
             agree
             with
             vs
             in
             vnity
             of
             Fayth
             ,
             that
             therein
             their
             life
             and
             manners
             may
             be
             reformed
             and
             amended
             by
             the
             example
             of
             others
             by
             vertue
             of
             Sacraments
             ,
             &
             preaching
             of
             the
             Church
             and
             Pastours
             of
             the
             same
             .
             In
             all
             which
             ,
             they
             and
             their
             spirit
             take
             from
             fayth
             all
             vnity
             in
             it
             ,
             all
             groundes
             of
             it
             ,
             all
             meanes
             to
             it
             ,
             all
             supernaturall
             vertue
             in
             it
             ,
             all
             dignity
             ,
             all
             certainty
             ,
             all
             necessity
             ,
             and
             all
             vertue
             and
             efficacy
             following
             vpon
             it
             ;
             and
             so
             leaue
             no
             more
             but
             an
             human
             ,
             faigned
             ,
             and
             diabolicall
             fayth
             ,
             or
             a
             shadow
             of
             fayth
             ,
             and
             no
             theologicall
             diuine
             fayth
             at
             all
             .
             All
             which
             is
             contrary
             in
             our
             doctrine
             of
             fayth
             .
          
           
             
             Eightly
             ,
             for
             Man
             ,
             they
             by
             their
             priuate
             spirit
             ,
             derogate
             ,
             and
             take
             away
             from
             him
             ,
             1.
             
             All
             freedome
             &
             liberty
             of
             wil
             ,
             naturall
             to
             him
             ,
             as
             following
             vpon
             his
             being
             a
             reasonable
             soule
             ,
             and
             distinguishing
             him
             from
             brute
             beastes
             .
             We
             attribute
             that
             freedome
             by
             which
             he
             concurs
             with
             Gods
             grace
             ,
             and
             his
             motions
             to
             his
             owne
             good
             ,
             and
             is
             the
             authour
             of
             his
             owne
             euill
             .
             
             2.
             
             They
             take
             from
             him
             all
             infusion
             and
             habits
             of
             grace
             ,
             which
             do
             giue
             life
             ,
             beauty
             ,
             and
             ability
             to
             the
             soule
             .
             All
             which
             we
             admit
             both
             of
             fayth
             ,
             hope
             ,
             charity
             ,
             and
             all
             morall
             vertues
             to
             enable
             and
             assist
             vs
             ,
             in
             the
             exercise
             of
             all
             piety
             .
             3.
             
             They
             take
             from
             him
             all
             inward
             iustification
             ,
             adoption
             ,
             
             and
             perfection
             ,
             and
             leaue
             him
             only
             an
             exteriour
             imputation
             of
             the
             same
             ,
             supposing
             God
             to
             account
             &
             impute
             him
             iust
             ,
             but
             to
             leaue
             him
             sinnefull
             and
             vniust
             .
             We
             admit
             in
             man
             an
             inward
             ,
             reall
             ,
             and
             true
             iustification
             ,
             sanctification
             ,
             or
             adoption
             
             by
             grace
             ,
             which
             inwardly
             infused
             and
             remayning
             ,
             doth
             expell
             &
             t●ke
             away
             sinne
             ,
             renue
             and
             reuiue
             our
             soule
             ,
             and
             adopt
             vs
             heires
             to
             the
             kingdome
             of
             heauen
             ,
             by
             which
             God
             making
             vs
             pure
             and
             iust
             ,
             doth
             therefore
             account
             and
             repute
             vs
             such
             .
             4.
             
             They
             leaue
             a
             man
             after
             his
             iustification
             ,
             
             impure
             ,
             vniust
             ,
             sinnefull
             ,
             and
             vncleane
             in
             all
             the
             workes
             of
             his
             soule
             ,
             and
             in
             euery
             action
             of
             the
             same
             ,
             making
             all
             the
             best
             workes
             proceeding
             from
             him
             to
             be
             sinnefull
             ,
             and
             hatefull
             to
             God
             ,
             and
             deseruing
             eternall
             damnation
             ,
             and
             so
             leaue
             him
             destitute
             of
             any
             merit
             or
             reward
             .
             We
             make
             him
             pure
             ,
             iust
             ,
             and
             cleane
             by
             grace
             ,
             which
             doth
             giue
             life
             to
             the
             soule
             ,
             as
             the
             soule
             doth
             giue
             life
             to
             the
             body
             ,
             and
             therewith
             doth
             impart
             to
             it
             motion
             ,
             vertue
             ,
             beauty
             and
             power
             to
             do
             good
             ,
             to
             please
             God
             ,
             and
             to
             merit
             a
             reward
             at
             his
             handes
             ;
             by
             which
             man
             ,
             increasing
             in
             grace
             and
             merit
             ,
             doth
             also
             increase
             in
             perfection
             and
             glory
             .
             5.
             
             They
             take
             from
             man
             all
             benefit
             ,
             all
             necessity
             ,
             all
             possibility
             of
             doing
             good
             workes
             ,
             of
             keeping
             Gods
             law
             ,
             
             of
             abstayning
             from
             sinne
             ,
             and
             thereby
             make
             him
             sinnefull
             as
             well
             in
             doing
             good
             as
             euill
             ,
             as
             well
             in
             refraining
             as
             committing
             euill
             .
             We
             attribute
             to
             him
             ability
             to
             auoid
             all
             sinnes
             ,
             possibility
             ,
             by
             grace
             ,
             to
             keep
             Gods
             lawes
             ,
             as
             easy
             and
             sweet
             ,
             and
             to
             do
             not
             only
             workes
             of
             precepts
             ,
             which
             are
             commanded
             ,
             but
             also
             workes
             of
             counsell
             ,
             and
             supe●erogation
             ,
             more
             then
             are
             commanded
             .
             
             They
             take
             from
             man
             all
             benefit
             of
             prayer
             ,
             as
             of
             thinges
             either
             needlesse
             ,
             which
             otherwise
             are
             certaine
             and
             sure
             to
             be
             obtayned
             ;
             or
             hopelesse
             ,
             as
             impossible
             to
             be
             done
             or
             obtayned
             by
             vs
             ,
             and
             thereby
             derogate
             from
             all
             vertue
             ,
             and
             feruour
             of
             prayer
             and
             deuotion
             .
             We
             encourage
             men
             to
             prayer
             by
             affirming
             that
             God
             hath
             made
             our
             prayer
             a
             meane
             by
             which
             he
             will
             ,
             and
             without
             which
             he
             will
             not
             dispose
             many
             of
             his
             benefits
             to
             vs
             ,
             and
             that
             therefore
             he
             will
             haue
             vs
             pray
             ,
             that
             by
             our
             prayer
             we
             may
             obtaine
             .
             7.
             
             They
             take
             from
             man
             all
             feare
             ,
             care
             ,
             and
             labour
             for
             his
             saluation
             ,
             
             by
             their
             assurance
             ,
             that
             only
             fayth
             iustifyeth
             and
             saueth
             ,
             &
             that
             sayth
             once
             had
             cannot
             be
             lost
             ;
             and
             make
             him
             idle
             ,
             carelesse
             and
             presumptuous
             of
             himselfe
             by
             their
             securing
             him
             by
             speciall
             fayth
             ,
             of
             his
             iustification
             &
             saluation
             .
             We
             do
             teach
             him
             ,
             by
             our
             doctrine
             ,
             with
             holy
             Scripture
             ,
             not
             to
             be
             secure
             of
             the
             
             propitiation
             of
             his
             sinne
             ,
             but
             with
             feare
             and
             trembling
             to
             worke
             his
             saluation
             ,
             by
             good
             workes
             ,
             to
             make
             his
             vocation
             sure
             ,
             and
             therfore
             to
             liue
             piously
             ,
             to
             walke
             warily
             ,
             to
             watch
             diligently
             ,
             and
             to
             preuent
             carefully
             Sathan
             and
             his
             craft
             .
             In
             all
             which
             they
             robbe
             man
             ,
             and
             leaue
             him
             so
             bare
             of
             all
             benefits
             either
             of
             nature
             or
             grace
             ,
             that
             they
             leaue
             him
             neither
             liberty
             of
             will
             ,
             nor
             ability
             or
             concurrence
             to
             do
             good
             ,
             nor
             infused
             grace
             and
             guifts
             to
             assist
             him
             in
             good
             ,
             to
             arme
             him
             against
             sinne
             ,
             to
             giue
             due
             honour
             to
             God
             ,
             to
             deserue
             reward
             with
             God
             ,
             to
             adopt
             him
             the
             child
             of
             God
             ,
             or
             to
             giue
             him
             any
             encouragement
             in
             walking
             the
             way
             of
             God
             ,
             in
             treading
             the
             path
             of
             vertue
             ,
             &
             auoiding
             the
             allurements
             to
             sinne
             ,
             and
             the
             snare
             of
             Sathan
             .
             All
             which
             are
             contrary
             in
             vs
             ,
             and
             in
             our
             Catholike
             doctrine
             .
          
           
             Ninthly
             ,
             For
             Sinne
             ,
             they
             and
             their
             priuate
             spirit
             make
             not
             only
             all
             actions
             sinnes
             ,
             but
             all
             sinnes
             mortall
             ,
             and
             so
             all
             actions
             mortall
             sinnes
             ,
             
             and
             all
             ,
             as
             well
             good
             as
             bad
             ,
             deseruing
             damnation
             ;
             and
             therby
             in
             a
             sort
             disswade
             as
             much
             from
             good
             as
             from
             bad
             actions
             ,
             and
             make
             men
             desperate
             of
             doing
             good
             ,
             and
             prone
             to
             doe
             all
             bad
             .
             Wee
             make
             of
             works
             some
             good
             ,
             and
             some
             bad
             ,
             and
             of
             bad
             some
             mortall
             sins
             ,
             depriuing
             of
             grace
             and
             glory
             ,
             some
             veniall
             not
             depriuing
             of
             grace
             and
             yet
             diminishing
             the
             feruour
             of
             grace
             ,
             and
             thereby
             doe
             perswade
             men
             in
             due
             sort
             ,
             to
             auoid
             all
             sinne
             ,
             chiefly
             mortall
             sinne
             ,
             and
             encourage
             them
             to
             do
             good
             and
             animate
             them
             to
             increase
             in
             grace
             ,
             goodnesse
             ,
             and
             perfection
             .
             They
             make
             the
             auoiding
             of
             bad
             or
             the
             doing
             of
             good
             works
             ,
             the
             keeping
             of
             Gods
             commandements
             ,
             
             or
             the
             performing
             his
             will
             to
             be
             impossible
             ,
             and
             therby
             disharten
             men
             from
             attempting
             either
             to
             keepe
             his
             precepts
             ,
             or
             to
             obey
             his
             will
             ,
             or
             to
             please
             him
             ,
             in
             any
             worke
             or
             action
             .
             We
             belieue
             his
             yoake
             to
             be
             sweet
             and
             his
             burthen
             easy
             ,
             and
             the
             obeying
             of
             his
             commandements
             &
             auoiding
             of
             sinne
             by
             grace
             to
             be
             possible
             &
             facile
             ;
             and
             therby
             encourage
             all
             to
             labour
             that
             they
             may
             obey
             his
             precepts
             ,
             and
             performe
             his
             holy
             will
             and
             pleasure
             .
             
             They
             make
             no
             bad
             works
             to
             be
             imputed
             to
             the
             elect
             ,
             and
             no
             good
             works
             to
             escape
             punishment
             in
             the
             reprobate
             :
             and
             therby
             make
             the
             one
             fearlesse
             &
             carelesse
             of
             any
             bad
             ,
             and
             the
             other
             hopelesse
             and
             
             desperate
             to
             do
             any
             good
             .
             We
             make
             good
             works
             in
             all
             to
             be
             good
             ,
             and
             in
             the
             good
             to
             be
             meritorious
             ;
             and
             bad
             works
             in
             al
             to
             be
             bad
             ,
             and
             to
             deserue
             punishment
             ,
             and
             depriue
             men
             of
             Gods
             fauour
             ,
             till
             by
             repentance
             they
             be
             washed
             and
             pardoned
             ;
             and
             therby
             inuite
             all
             to
             do
             good
             ,
             and
             to
             auoid
             bad
             ,
             and
             repent
             them
             of
             bad
             .
             They
             hould
             that
             no
             sinne
             in
             the
             faithfull
             can
             depriue
             him
             of
             faith
             ,
             which
             once
             had
             can
             by
             no
             sinne
             be
             lost
             ;
             and
             therby
             lull
             men
             in
             a
             security
             of
             saluation
             ,
             and
             allure
             them
             to
             a
             liberty
             of
             sinne
             ,
             which
             they
             belieue
             cannot
             depriue
             them
             of
             Gods
             fauour
             .
             We
             hould
             that
             grace
             once
             had
             may
             be
             lost
             ,
             and
             is
             lost
             by
             mortall
             sinne
             ;
             and
             therby
             warne
             men
             carefully
             to
             keep
             Gods
             grace
             ,
             &
             diligently
             to
             preuent
             sinne
             before
             it
             be
             committed
             ,
             and
             presently
             to
             report
             after
             it
             be
             cōmitted
             .
          
           
             Tenthly
             ,
             For
             good
             Works
             ,
             they
             &
             their
             priuate
             spirit
             hould
             ,
             that
             no
             good
             works
             are
             good
             ,
             iust
             ,
             perfect
             ,
             
             or
             meritorious
             ,
             yea
             that
             none
             are
             necessary
             or
             possible
             ,
             but
             that
             al
             are
             sinfull
             ;
             and
             therby
             make
             it
             bootlesse
             and
             needlesse
             to
             striue
             to
             do
             them
             .
             We
             hould
             ,
             that
             good
             works
             are
             not
             only
             good
             ,
             but
             may
             be
             perfect
             &
             meritorious
             of
             an
             eternal
             reward
             ,
             wherby
             we
             animate
             all
             to
             the
             working
             of
             them
             .
             They
             hould
             that
             cōtinency
             &
             virginity
             is
             no
             vertue
             ,
             but
             a
             suggestion
             of
             Sathan
             ,
             wicked
             ,
             diabolicall
             ,
             and
             a
             rebellion
             against
             God
             in
             religious
             persons
             ;
             and
             that
             matrimony
             is
             a
             state
             more
             noble
             perfect
             ,
             &
             spirituall
             then
             it
             ,
             and
             therby
             induce
             all
             to
             marry
             .
             We
             hould
             that
             single
             life
             ,
             chastity
             ,
             and
             continency
             is
             a
             vertue
             more
             perfect
             ,
             noble
             ,
             and
             holy
             then
             marriage
             ,
             and
             therfore
             is
             preferred
             by
             God
             ,
             as
             more
             spirituall
             ,
             before
             marriage
             ,
             and
             more
             to
             be
             esteemed
             by
             men
             is
             more
             honourable
             .
             They
             hold
             that
             fasting
             and
             punishing
             the
             body
             by
             mortification
             ,
             watching
             ,
             &
             discipline
             is
             no
             vertue
             ,
             is
             needlesse
             ,
             and
             no
             part
             of
             pennance
             or
             satisfaction
             ,
             but
             a
             killing
             of
             ones
             selfe
             ;
             wherby
             they
             withdraw
             men
             from
             austerity
             &
             strictnesse
             of
             life
             .
             We
             hould
             that
             it
             being
             vsed
             discreetly
             and
             in
             measure
             ,
             is
             good
             and
             pious
             ,
             as
             commended
             in
             the
             old
             and
             new
             Testament
             ,
             and
             practised
             by
             all
             Saints
             and
             holy
             persons
             ;
             &
             therby
             animate
             all
             to
             it
             .
             They
             hould
             that
             the
             forsaking
             the
             world
             &
             liuing
             in
             a
             retired
             Religious
             life
             ,
             is
             a
             meere
             human
             tradition
             ,
             and
             an
             vnprofitable
             
             will-worship
             of
             God.
             We
             hould
             that
             it
             is
             a
             meane
             of
             perfection
             ,
             &
             an
             imitation
             of
             an
             Apostolicall
             life
             ;
             and
             therfore
             cōmendable
             in
             them
             who
             can
             vndertake
             it
             .
             They
             hould
             that
             vowes
             of
             perfection
             are
             a
             curiosity
             ,
             presumption
             ,
             pride
             ,
             contrary
             to
             God
             ,
             &
             not
             to
             be
             vsed
             by
             Christians
             .
             We
             hould
             that
             to
             vow
             obedience
             ,
             pouerty
             ,
             and
             chastity
             are
             gratefull
             to
             God
             ,
             &
             great
             helps
             and
             meanes
             to
             perfection
             ,
             as
             counsailed
             in
             holy
             scripture
             ,
             and
             laudable
             in
             all
             the
             professours
             of
             them
             .
             In
             all
             which
             as
             they
             take
             from
             all
             sinne
             all
             punishment
             due
             to
             it
             ,
             all
             offence
             to
             God
             inseparable
             from
             it
             ,
             and
             all
             malice
             annexed
             to
             it
             ;
             as
             they
             take
             away
             all
             difference
             by
             which
             one
             sin
             is
             damnable
             rather
             then
             another
             ,
             &
             all
             feare
             which
             may
             bridle
             any
             from
             committing
             sinne
             (
             in
             which
             they
             make
             men
             fearlesse
             of
             sinne
             ,
             and
             carelesse
             to
             commit
             it
             :
             )
             so
             they
             take
             from
             good
             works
             in
             generall
             all
             goodnesse
             and
             participation
             of
             good
             ,
             al
             iustice
             and
             vprightnesse
             before
             God
             ,
             all
             valew
             and
             dignity
             by
             grace
             ,
             all
             benefit
             and
             grace
             of
             merit
             ,
             all
             hope
             or
             comfort
             of
             pleasing
             God
             ,
             all
             necessity
             of
             doing
             them
             ,
             and
             all
             possibility
             of
             doing
             them
             without
             offence
             of
             God.
             And
             from
             good
             works
             in
             particuler
             they
             take
             away
             also
             from
             all
             vowes
             their
             obligation
             to
             be
             performed
             from
             chastity
             all
             possibility
             to
             be
             obserued
             ,
             from
             fasting
             ,
             pennance
             ,
             and
             mortification
             all
             necessity
             to
             be
             vsed
             ,
             from
             prayer
             and
             deuotion
             all
             meanes
             to
             obteine
             that
             they
             aske
             ,
             and
             from
             charity
             all
             efficacy
             to
             iustify
             before
             God
             ,
             and
             from
             all
             and
             euery
             one
             in
             their
             proper
             kind
             all
             power
             and
             necessity
             to
             do
             them
             ,
             all
             courage
             and
             alacrity
             to
             do
             them
             hopefully
             .
             Al
             which
             is
             contrary
             in
             vs
             ,
             &
             our
             Catholicke
             doctrine
             .
          
           
             
             Eleauenthly
             ,
             From
             the
             glory
             of
             heauen
             ,
             &
             the
             ioyes
             of
             it
             ,
             they
             and
             their
             priuate
             spirit
             do
             derogate
             ,
             in
             affirming
             .
             1.
             
             That
             neither
             any
             reward
             is
             iustly
             giuen
             in
             heauen
             for
             any
             good
             done
             vpon
             earth
             ,
             nor
             any
             crowne
             of
             iustice
             in
             that
             life
             for
             suffering
             of
             iniustice
             in
             this
             ,
             nor
             any
             lawrell
             of
             Martyrs
             ,
             Confessours
             ,
             or
             Virgins
             there
             ,
             for
             the
             confessing
             the
             name
             of
             Christ
             .
             2.
             
             That
             in
             heauen
             are
             no
             differences
             of
             mansions
             ,
             or
             diuersity
             of
             degres
             of
             glory
             ,
             
             and
             that
             all
             are
             like
             and
             al
             equall
             in
             glory
             and
             beatitude
             euen
             to
             the
             Apostles
             ,
             and
             the
             mother
             of
             God
             ;
             wherby
             they
             remoue
             a
             strong
             motiue
             to
             draw
             men
             
             to
             labour
             for
             perfection
             in
             this
             life
             ,
             that
             they
             may
             attaine
             to
             a
             higher
             place
             of
             glory
             in
             the
             next
             .
             We
             ,
             and
             our
             Catholicke
             doctrine
             doe
             belieue
             ,
             1.
             
             That
             God
             doth
             iustly
             reward
             in
             heauen
             all
             our
             good
             deedes
             done
             on
             earth
             ,
             and
             doth
             giue
             crownes
             of
             glory
             for
             our
             sufferings
             for
             him
             ,
             and
             bestow
             variety
             of
             glorious
             lawrels
             by
             gifts
             of
             accidentall
             beatitude
             for
             our
             glorifying
             him
             in
             any
             eminent
             manner
             of
             perfection
             .
             2.
             
             That
             as
             starres
             ,
             
             so
             Saints
             do
             differ
             in
             clarity
             hauing
             their
             seuerall
             mansions
             ,
             places
             ,
             and
             glory
             ,
             according
             to
             their
             degrees
             of
             grace
             and
             merit
             :
             wherby
             al
             are
             encouraged
             to
             aime
             at
             perfection
             ,
             in
             hope
             of
             so
             high
             a
             remuneration
             .
          
           
             For
             hell
             ,
             and
             the
             place
             and
             paines
             of
             it
             ,
             they
             and
             their
             priuate
             spirit
             take
             from
             it
             ,
             1.
             
             The
             difference
             of
             places
             ,
             as
             
               Limbus
               patrum
               ,
               puerorum
            
             ,
             &
             Purgatory
             .
             2.
             
             The
             materiall
             and
             reall
             fier
             of
             hell
             ;
             denying
             ,
             as
             many
             do
             ,
             (a)
             ,
             all
             true
             fier
             ,
             
             and
             admitting
             only
             a
             metaphoricall
             and
             imaginary
             fier
             .
             3.
             
             The
             suffering
             of
             soules
             in
             it
             before
             the
             day
             of
             iudgment
             .
             4.
             
             The
             corporall
             place
             or
             prison
             of
             hell
             ,
             admitting
             only
             a
             torment
             of
             cōscience
             before
             the
             day
             of
             iudgment
             (b)
             .
             5.
             
             The
             lawfulnesse
             to
             auoid
             sinne
             for
             feare
             of
             hell
             ,
             which
             they
             make
             a
             sinne
             and
             vnlawfull
             ;
             by
             all
             which
             they
             make
             the
             paines
             and
             torments
             of
             hell
             to
             be
             lesse
             feared
             ,
             and
             sinnes
             for
             the
             feare
             of
             them
             lesse
             auoided
             .
             We
             and
             our
             Catholicke
             doctrine
             do
             hould
             ,
             1.
             
             The
             difference
             of
             places
             according
             to
             different
             estates
             and
             deserts
             ,
             as
             the
             
               Limbus
               puetorū
            
             ,
             for
             children
             dying
             without
             Baptisme
             ,
             the
             
               Limbus
               patrum
            
             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
             (c)
             
             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
             Cōmon-wealth
             .
             In
             which
             also
             we
             haue
             made
             plaine
             how
             this
             their
             doctrine
             ,
             groūded
             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
             Phisitiā
             ,
             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
             du●
             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
             thē
             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
             d●pendance
             and
             subordination
             to
             the
             whole
             ,
             and
             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
             cōfort
             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
             cōceit
             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
               māner
               ,
               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
               m●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
             thē
             .
             The
             Protestāt
             spirit
             will
             censure
             ,
             reiect
             ,
             and
             condemne
             any
             sense
             ,
             though
             neuer
             so
             generally
             receaued
             ,
             or
             strongly
             confirmed
             by
             all
             authority
             of
             any
             Church
             ,
             Tradition
             ,
             Councell
             ,
             or
             Fathers
             ,
             and
             deuise
             a
             new
             one
             of
             his
             owne
             inuention
             ,
             and
             therby
             wil
             build
             a
             new
             fayth
             and
             religion
             ,
             which
             it
             perswades
             the
             followers
             to
             be
             the
             only
             way
             to
             truth
             and
             life
             .
          
           
             Fourthly
             ,
             the
             spirit
             of
             euery
             Catholike
             will
             deliuer
             his
             owne
             interpretation
             only
             as
             probable
             ,
             
             and
             submit
             himselfe
             to
             the
             censure
             and
             iudgment
             of
             the
             spirit
             of
             the
             Catholike
             Church
             ,
             captiuating
             with
             S.
             
               Paul
               ,
               his
               vnderstanding
               to
               obedience
               of
               Fayth
               .
            
             The
             Protestants
             spirit
             will
             auouch
             their
             interpretation
             as
             certaine
             ,
             infallible
             ,
             and
             of
             Fayth
             ;
             and
             all
             with
             that
             obstinacy
             ,
             that
             no
             reason
             or
             authority
             shall
             remoue
             them
             from
             it
             ,
             or
             alter
             their
             opinion
             in
             it
             .
          
           
             Fifthly
             ,
             the
             spirit
             of
             a
             Catholike
             ,
             being
             setled
             &
             groūded
             in
             a
             certainty
             of
             Catholike
             and
             Apostolike
             fayth
             ,
             
             will
             expound
             Scripture
             according
             to
             the
             rule
             of
             the
             same
             ,
             for
             the
             illustration
             or
             confirmation
             of
             the
             same
             fayth
             ,
             as
             it
             is
             generally
             receaued
             :
             but
             will
             not
             ground
             himselfe
             ;
             and
             his
             beliefe
             in
             his
             owne
             exposition
             ,
             nor
             perswade
             and
             introduce
             a
             new
             beliefe
             vpon
             the
             same
             .
             The
             Protestant
             spirit
             will
             ground
             it selfe
             ,
             and
             his
             first
             beliefe
             ,
             vpon
             his
             owne
             exposition
             ,
             and
             by
             the
             same
             perswade
             others
             to
             forsake
             their
             old
             fayth
             ,
             and
             to
             follow
             a
             new
             ,
             and
             so
             change
             the
             ancient
             religion
             ,
             for
             a
             nouell
             opinion
             grounded
             vpon
             a
             new
             exposition
             of
             any
             text
             of
             Scripture
             ,
             framed
             according
             to
             the
             fantasy
             of
             the
             priuate
             spirits
             conceit
             .
             And
             thus
             though
             Catholike
             Doctours
             and
             Pastours
             haue
             the
             spirit
             of
             God
             to
             expound
             holy
             Scripture
             ,
             as
             much
             and
             more
             then
             the
             Protestants
             haue
             ,
             yet
             they
             vse
             &
             apply
             it
             either
             to
             schoole-questions
             and
             manners
             only
             ,
             or
             as
             probable
             and
             credible
             only
             ;
             or
             if
             to
             doctrine
             of
             fayth
             ,
             they
             apply
             it
             ,
             either
             to
             illustrate
             and
             confirme
             their
             fayth
             ,
             or
             if
             to
             
             ground
             and
             settle
             it
             ,
             they
             square
             it
             according
             to
             the
             rule
             of
             fayth
             ,
             the
             practise
             of
             the
             ancient
             Church
             ,
             the
             decrees
             of
             Councells
             ,
             and
             the
             consent
             of
             Fathers
             .
             All
             which
             the
             Protestant
             Doctour
             ,
             in
             the
             setling
             and
             resolution
             of
             his
             Fayth
             ,
             reiects
             ,
             and
             relies
             his
             fayth
             vpon
             an
             exposition
             of
             scripture
             grounded
             only
             vpon
             his
             owne
             proper
             and
             priuate
             conceit
             .
          
        
         
           
             The
             obiections
             answered
             .
             SECT
             II.
             
          
           
             THE
             Obiections
             which
             the
             Protestants
             
               Luther
               ,
               Melancthon
            
             ,
             
             
               Brentius
               ,
               Magdeburgenses
               ,
               Musculus
               ,
               Whitaker
               ,
            
             &
             other
             Protestants
             do
             vsually
             make
             for
             the
             power
             and
             authority
             of
             this
             their
             priuate
             spirit
             to
             expound
             scripture
             ,
             are
             drawne
             some
             from
             ,
             those
             places
             which
             affirme
             the
             interpretation
             of
             scripture
             to
             be
             a
             guift
             ,
             &
             that
             gratis
             ,
             and
             freely
             bestowed
             :
             others
             from
             those
             places
             which
             require
             reading
             ,
             prayer
             or
             meditation
             in
             euery
             one
             ,
             for
             the
             obtaining
             of
             this
             gift
             .
             Of
             the
             first
             sort
             are
             these
             and
             such
             like
             .
          
           
             First
             ,
             they
             obiect
             those
             places
             where
             the
             guift
             of
             (a)
             Prophecy
             ,
             or
             
               interpretation
               of
               speaches
               ,
               is
               attributed
               to
               the
               operation
               of
               one
               and
               the
               same
               spirit
               ,
               which
               deuides
               to
               euery
               one
               as
               it
               will.
            
             Where
             also
             Prophecy
             ,
             that
             is
             ,
             interpretation
             of
             scripture
             &
             preaching
             ,
             is
             giuen
             to
             the
             
               Faythfull
               if
               all
               doe
               prophecy
               .
               Euery
            
             (b)
             
               one
               hath
               a
               Psalme
               ,
               hath
               a
               reuelation
               hath
               a
               tongue
               ,
               hath
               an
               interpretation
               .
               Let
               Prophets
               two
               or
               three
               speake
               ,
               and
               the
               rest
               iudge
               .
               You
               may
               all
               ,
               one
               by
               one
               prophecy
               ,
               that
               all
               may
               learne
               ,
               and
               all
               may
               be
               exhorted
               .
            
             Therefore
             euery
             one
             who
             hath
             the
             spirit
             and
             grace
             of
             God
             ,
             hath
             the
             gift
             to
             interprete
             scripture
             .
             To
             which
             is
             answered
             1.
             
             That
             in
             all
             those
             places
             
               S.
               Paul
            
             speakes
             of
             guifts
             extraordinary
             ,
             
             and
             gratis
             giuen
             for
             the
             tyme
             ,
             such
             as
             are
             
               the
               guift
               of
               languages
               ,
               the
               curing
               of
               diseases
               ,
               foretelling
               thinges
               to
               come
               ,
               and
               interpreting
               of
               obscure
               reuelations
               ,
            
             or
             mysteries
             ,
             which
             were
             bestowed
             only
             for
             a
             tyme
             ,
             and
             as
             personall
             vpon
             the
             Apostles
             ;
             and
             first
             belieuers
             ,
             with
             whome
             they
             decayed
             and
             ceased
             :
             not
             of
             any
             guifts
             ordinary
             and
             generall
             which
             are
             to
             be
             permanent
             in
             the
             Church
             ,
             and
             common
             to
             all
             faythfull
             .
             Therfore
             
             these
             places
             can
             make
             nothing
             for
             euery
             faythfull
             persons
             power
             and
             ability
             to
             expound
             scripture
             ,
             
             &
             that
             so
             certainly
             ,
             that
             vpon
             it
             he
             may
             build
             his
             fayth
             and
             saluation
             .
             2.
             
             These
             guifts
             are
             not
             giuen
             any
             one
             of
             them
             to
             all
             persons
             ,
             nor
             yet
             all
             of
             them
             to
             any
             one
             person
             ,
             and
             that
             for
             all
             ends
             &
             vses
             ,
             for
             the
             guifts
             are
             giuen
             according
             to
             the
             
               measure
               of
               fayth
            
             ,
             
             according
             to
             the
             
               measure
               of
               the
               donation
               of
               Christ
               ,
            
             according
             to
             the
             
               rule
               of
               Fayth
            
             .
             Therefore
             all
             these
             guifts
             are
             not
             alike
             giuen
             to
             euery
             one
             ,
             
             but
             so
             distributed
             that
             
               some
               are
               Apostles
               some
               Prophets
               ,
               some
               Euangelists
               ,
               others
               Pastours
               and
               Doctours
               :
            
             
             
               and
               not
               all
               Apostles
               ,
               not
               all
               Prophets
               ,
               not
               all
               Doctours
               ,
               not
               all
               workers
               of
               miracles
               ,
               speakers
               with
               tongues
               ,
               or
               interpreters
               of
               speaches
               .
            
             
             Therfore
             all
             and
             euery
             faythfull
             person
             hath
             not
             the
             guift
             of
             interpreting
             and
             expounding
             scripture
             ,
             but
             those
             vpon
             whome
             by
             speciall
             guift
             or
             function
             it
             is
             bestowed
             .
             3.
             
             They
             who
             haue
             this
             guift
             ,
             and
             the
             spirit
             of
             it
             ,
             haue
             it
             as
             subordinate
             ,
             and
             a
             part
             or
             parcell
             of
             the
             spirit
             of
             Gods
             Church
             ,
             by
             which
             it
             is
             to
             be
             directed
             ,
             not
             as
             opposite
             ,
             singular
             ,
             or
             independent
             of
             the
             same
             ,
             or
             of
             any
             one
             but
             themselues
             ;
             for
             so
             was
             
               the
               spirit
               of
               the
               Prophets
               subiect
               to
               the
               Prophets
               .
            
             That
             is
             ,
             
             as
             
               S.
               Chrysostome
            
             expounds
             it
             ,
             that
             both
             the
             Prophet
             and
             his
             guift
             was
             subiect
             to
             the
             colledge
             or
             company
             of
             the
             Prophets
             ,
             which
             is
             ,
             the
             whole
             Church
             ;
             and
             the
             spirit
             of
             euery
             member
             is
             applyed
             to
             the
             vse
             and
             benefit
             of
             the
             whole
             body
             .
             What
             spirit
             therefore
             is
             priuate
             and
             proper
             as
             of
             it selfe
             ,
             and
             either
             diuided
             from
             the
             head
             ,
             or
             not
             subordinate
             to
             the
             whole
             body
             of
             the
             Catholike
             Church
             ,
             and
             applyed
             to
             the
             vse
             and
             benefit
             of
             the
             same
             ,
             that
             spirit
             is
             not
             the
             spirit
             of
             vnity
             and
             peace
             ,
             
             but
             of
             diuision
             and
             dissention
             ,
             and
             so
             not
             the
             spirit
             of
             God
             (
             
               who
               is
               not
               the
               God
               of
               dissention
               but
               of
               peace
            
             )
             but
             of
             Sathan
             ,
             
             whose
             kingdome
             thus
             by
             spirits
             deuided
             will
             be
             made
             desolate
             and
             such
             is
             the
             spirit
             of
             all
             Protestants
             ,
             as
             is
             before
             fully
             declared
             .
          
           
             According
             to
             which
             groundes
             are
             answered
             and
             explicated
             in
             particular
             all
             places
             which
             are
             obiected
             for
             this
             spirits
             authority
             .
             As
             first
             ,
             
             That
             one
             and
             
               the
               same
               spirit
               doth
               work
               all
               these
               ,
               deuiding
               to
               euery
               one
               as
               it
               will
               ,
            
             is
             spoken
             first
             of
             reuelations
             and
             guifts
             extraordinary
             ,
             called
             gratis
             giuen
             ,
             not
             ordinary
             and
             permanent
             in
             the
             Church
             of
             God
             ,
             such
             as
             is
             this
             
             guift
             of
             interpretation
             of
             Scripture
             .
             
             Also
             it
             is
             spoken
             of
             persons
             priuate
             ,
             &
             the
             vulgar
             sort
             ,
             vpon
             whome
             this
             extraordinary
             guift
             is
             sometymes
             bestowed
             ,
             not
             of
             the
             Councels
             and
             Prelats
             to
             whose
             function
             ,
             as
             proper
             to
             it
             ,
             this
             guift
             or
             promise
             is
             annexed
             .
             And
             if
             any
             priuate
             persons
             haue
             had
             this
             extraordinary
             guift
             ,
             as
             Amos
             a
             sheepheard
             ,
             Debora
             a
             woman
             ,
             who
             in
             the
             old
             Testament
             were
             Prophets
             ,
             and
             Origen
             who
             not
             yet
             a
             Priest
             was
             a
             Doctour
             and
             interpreter
             of
             Scripture
             ,
             they
             were
             priuiledges
             extraordinary
             ,
             and
             a
             few
             only
             ,
             which
             make
             not
             a
             generall
             rule
             for
             all
             ,
             and
             what
             they
             taught
             ,
             they
             taught
             not
             as
             Maisters
             ,
             who
             did
             either
             arrogate
             to
             themselues
             any
             proper
             authority
             ,
             or
             did
             teach
             any
             new
             doctrine
             ,
             or
             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
             (a)
             .
             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
             interpreted
             by
             Prophecy
             ,
             was
             not
             doctrine
             ,
             or
             mysteries
             of
             faith
             ,
             but
             either
             exhortation
             to
             piety
             for
             
               edification
               and
               consolation
            
             (b)
             ;
             or
             of
             things
             secret
             ,
             as
             future
             euents
             ,
             or
             vnknowne
             faults
             ,
             or
             facts
             done
             ,
             by
             which
             the
             secrets
             of
             the
             heart
             of
             
               the
               infidell
               or
               idiot
               was
               made
               knowne
               ,
               and
               he
               conuinced
               and
               iudged
               of
               all
            
             (c)
             :
             therfore
             it
             makes
             nothing
             for
             doctrine
             of
             faith
             ,
             and
             interpretation
             of
             scripture
             .
          
           
             4.
             
             This
             manner
             of
             Prophecy
             howsoeuer
             ,
             and
             of
             whatsoeuer
             it
             was
             ,
             it
             was
             not
             independent
             ,
             and
             of
             it selfe
             free
             to
             interprete
             what
             ,
             and
             how
             it
             will
             :
             but
             so
             ,
             that
             
               the
               rest
               doe
               iudge
            
             (d)
             ;
             &
             that
             
               the
               spirits
               of
               Prophets
               be
               subiect
               to
               the
               Prophets
            
             (e)
             .
             And
             so
             euery
             priuate
             spirit
             must
             be
             subiect
             to
             the
             iudgment
             of
             the
             Church
             ,
             and
             the
             Churches
             spirit
             .
          
           
             Fourthly
             ,
             they
             obiect
             those
             places
             where
             it
             is
             said
             ,
             that
             
               All
               thy
               Childrē
               are
               taught
               of
               our
               Lord
            
             (f)
             ;
             
               Al
               shal
               be
               docible
               of
               God
            
             (g)
             ;
             
               Your selues
               haue
               learned
               of
               God
            
             (i)
             ;
             
               I
               will
               giue
               my
               law
               in
               their
               bowels
               and
               I
               will
               write
               it
               in
               their
               heart
            
             (k)
             ;
             
               All
               shall
               know
               me
               from
               the
               least
               to
               the
               greatest
            
             (l)
             ;
             
               If
               any
               will
               do
               his
               will
               who
               sent
               me
               ,
               he
               shall
               vnderstand
               of
               the
               doctrine
               whether
               it
               be
               of
               God
            
             (m)
             ;
             
               My
               sheepe
               do
               heare
               my
               voice
               &
               do
               follow
               me
            
             (n)
             ;
             
               Yow
               haue
               no
               need
               that
               any
               do
               teach
               you
               ,
               but
               as
               his
               vnction
               teacheth
               you
               of
               all
               things
            
             (o)
             .
             All
             these
             places
             ,
             I
             say
             do
             not
             either
             ioyntly
             altogether
             ,
             or
             particularly
             any
             one
             ,
             mention
             any
             priuiledge
             that
             euery
             one
             hath
             ,
             by
             the
             instinct
             of
             his
             owne
             priuate
             spirit
             ,
             to
             interprete
             holy
             scripture
             ,
             to
             decide
             deep
             mysteries
             of
             faith
             ,
             and
             to
             iudge
             of
             all
             controuersies
             
             of
             diuinity
             ,
             which
             is
             the
             point
             auerred
             by
             the
             Protestants
             ,
             denied
             by
             vs
             ,
             
             and
             in
             controuersy
             betweene
             both
             .
             2.
             
             In
             them
             is
             affirmed
             only
             that
             God
             will
             giue
             his
             inward
             guift
             of
             grace
             to
             all
             sort
             of
             persons
             ,
             so
             sufficiently
             that
             they
             may
             know
             him
             ,
             his
             truth
             ,
             and
             the
             true
             way
             to
             saluation
             ,
             and
             by
             the
             same
             may
             obserue
             his
             Commandements
             ,
             and
             come
             to
             be
             saued
             :
             (
             In
             which
             yet
             is
             neither
             excluded
             ,
             but
             rather
             supposed
             as
             precedent
             ,
             and
             an
             exteriour
             proponent
             cause
             ,
             the
             ordinary
             meanes
             of
             preaching
             by
             Pastours
             ,
             and
             of
             instruction
             by
             them
             and
             subordination
             to
             them
             :
             )
             But
             yet
             is
             not
             giuen
             to
             any
             one
             any
             power
             or
             priuiledge
             to
             preferre
             his
             owne
             spirit
             before
             the
             spirit
             of
             the
             whole
             Church
             ,
             or
             to
             censure
             the
             doctrine
             which
             is
             once
             adiudged
             by
             the
             same
             ;
             which
             among
             the
             rest
             this
             Protestant
             priuate
             spirit
             doth
             assume
             to
             it selfe
             .
          
           
             
             For
             which
             we
             may
             note
             ,
             that
             it
             is
             one
             thing
             to
             haue
             faith
             sufficient
             for
             saluation
             ;
             another
             to
             haue
             the
             guift
             of
             infallible
             interpretatiō
             of
             scripture
             .
             The
             former
             is
             a
             guift
             general
             to
             all
             the
             faythful
             ,
             &
             though
             they
             be
             as
             yet
             (a)
             
               little
               ones
               who
               only
               sucke
               milke
            
             ;
             though
             they
             be
             as
             yet
             (b)
             
               carnal
               not
               spiritual
            
             ;
             thogh
             they
             be
             (c)
             
               ignorant
               of
               many
               things
            
             ;
             and
             haue
             many
             (d)
             
               thinges
               wanting
            
             (
             to
             the
             perfection
             )
             
               of
               their
               faith
            
             :
             Yet
             they
             be
             sealed
             with
             (e)
             
               the
               spirit
               of
               the
               promise
            
             ,
             (f)
             
               the
               pledge
               of
               our
               inheritance
            
             ,
             (g)
             
               haue
               the
               spirit
               of
               God
               dwelling
               in
               them
               ,
            
             and
             so
             haue
             the
             literall
             verity
             of
             all
             the
             former
             places
             verifyed
             in
             them
             .
             The
             later
             is
             a
             guift
             peculiar
             and
             proper
             only
             to
             them
             ,
             who
             by
             place
             and
             function
             are
             (h)
             
               spirituall
               and
               perfect
               ,
               haue
               their
            
             (i)
             
               senses
               exercised
               to
               the
               discerning
               of
               good
               and
               euill
               .
            
             And
             haue
             the
             guift
             of
             (k)
             
               discerning
               of
               spirits
               ,
               and
               interpreting
               of
               speaches
               .
            
             And
             these
             are
             they
             who
             as
             tryers
             and
             discerners
             of
             fayth
             ,
             interpreters
             of
             Scripture
             ,
             and
             haue
             the
             guift
             and
             power
             infallible
             to
             direct
             others
             in
             the
             doctrine
             of
             fayth
             ,
             who
             are
             
               ex
               officio
            
             the
             Pastours
             and
             Prelates
             of
             Gods
             Church
             ,
             and
             are
             (l)
             
               as
               Bishops
               to
               rule
            
             ;
             (m)
             
               to
               feed
               the
               flocke
               of
               Christ
            
             ;
             (n)
             
               to
               exhort
               and
               reproue
               with
               all
               authority
               ;
               to
            
             (o)
             
               controule
               &
               rebuke
               them
               sharply
               ,
               that
               they
               may
               be
               sound
               in
               the
               fayth
            
             ;
             and
             (p)
             
               to
               denounce
               to
               certaine
               ,
               not
               to
               teach
               otherwise
               .
            
             And
             all
             by
             that
             power
             which
             God
             hath
             giuen
             them
             to
             (q)
             
               edification
               ,
               and
               to
               reuenge
               all
               disobedience
               ,
               and
               to
               bring
               into
               captiuity
               al
               vnderstanding
               to
               the
               obedience
               of
               Christ
               .
            
             This
             
             is
             the
             office
             of
             the
             Prelates
             and
             Bishops
             of
             Gods
             Church
             .
          
           
             3.
             
             This
             inward
             guift
             of
             grace
             or
             vnction
             of
             the
             Holy
             Ghost
             is
             only
             an
             efficient
             ,
             internall
             ,
             and
             cooperant
             cause
             ,
             and
             so
             necessary
             ,
             to
             mooue
             the
             vnderstanding
             and
             will
             to
             assent
             to
             that
             which
             ,
             as
             certaine
             ,
             is
             proposed
             :
             but
             this
             iudge
             or
             interpreter
             must
             be
             an
             exteriour
             proponent
             cause
             ,
             which
             must
             deliuer
             to
             vs
             this
             sense
             as
             certaine
             ,
             which
             being
             proposed
             grace
             doth
             enable
             vs
             to
             belieue
             .
             Now
             all
             these
             and
             such
             like
             places
             are
             meant
             of
             the
             interiour
             guift
             of
             grace
             ,
             which
             is
             necessary
             ,
             but
             not
             ordinarily
             sufficient
             without
             a
             precedent
             ,
             exteriour
             ,
             and
             proponent
             cause
             ,
             which
             is
             this
             infallible
             Interpreter
             of
             holy
             Scripture
             ,
             in
             Pastours
             of
             the
             Church
             .
          
           
             Fifthly
             ,
             to
             those
             places
             where
             it
             is
             commanded
             ,
             
               not
               to
               belieue
               euery
               spirit
               ,
               but
               to
               proue
               the
               spirits
               if
               they
               be
               of
               God
            
             (a)
             ;
             
               and
               to
               proue
               all
               thinges
               ,
               and
               hould
               that
               which
               is
               good
            
             (b)
             ,
             is
             answered
             .
             1.
             
             That
             all
             ,
             and
             euery
             person
             of
             the
             body
             of
             the
             holy
             Church
             is
             not
             directed
             to
             make
             this
             tryall
             ,
             but
             only
             the
             chiefe
             ,
             
             that
             is
             the
             Pastours
             ,
             and
             Prelates
             ,
             as
             when
             a
             man
             is
             willed
             to
             discerne
             and
             see
             ,
             not
             euery
             member
             and
             part
             of
             the
             body
             is
             directed
             so
             to
             do
             ,
             but
             the
             chiefe
             members
             ,
             as
             the
             head
             ,
             which
             is
             to
             iudge
             ,
             and
             the
             eye
             to
             see
             ,
             to
             whose
             function
             it
             is
             proper
             and
             belonges
             ,
             or
             as
             when
             an
             Vniuersity
             is
             directed
             to
             examine
             and
             iudge
             of
             such
             a
             booke
             ,
             and
             doctrine
             ,
             not
             euery
             student
             ,
             but
             the
             chiefe
             Doctours
             of
             that
             faculty
             are
             so
             directed
             and
             willed
             ;
             so
             that
             not
             euery
             person
             and
             vnlearned
             party
             in
             the
             Church
             is
             to
             make
             this
             tryall
             of
             spirits
             ,
             but
             only
             Pastours
             and
             Prelates
             ,
             to
             whose
             function
             it
             is
             peculiar
             and
             proper
             to
             iudge
             and
             decide
             all
             such
             like
             questions
             and
             doubts
             .
             2.
             
             This
             tryall
             and
             iudgment
             is
             to
             be
             made
             ,
             not
             of
             questions
             &
             doctrine
             already
             decided
             and
             determined
             by
             the
             authority
             of
             the
             Church
             ,
             but
             of
             such
             as
             are
             yet
             doubtfull
             and
             vndecided
             .
             For
             that
             which
             is
             once
             determined
             by
             the
             generall
             consent
             of
             the
             Church
             or
             Councell
             ,
             is
             not
             againe
             to
             be
             examined
             and
             iudged
             by
             any
             priuate
             mans
             spirit
             ;
             for
             so
             the
             Decrees
             of
             Coūcells
             were
             both
             vaine
             &
             endlesse
             :
             that
             therfore
             is
             to
             be
             tryed
             which
             is
             not
             before
             both
             tryed
             and
             iudged
             ,
             and
             that
             by
             those
             who
             haue
             both
             ability
             and
             authority
             to
             do
             it
             ;
             which
             makes
             
             nothing
             for
             this
             priuate
             spirit
             ,
             which
             will
             both
             try
             what
             is
             before
             by
             any
             Councell
             iudged
             ,
             and
             will
             by
             euery
             simple
             &
             vnlearned
             person
             try
             ,
             and
             iudge
             it
             .
          
           
             Sixthly
             ,
             to
             that
             of
             1.
             
             Cor.
             2.15
             .
             
               The
               spirituall
               man
               iudgeth
               all
               thinges
               ,
               and
               himselfe
               is
               iudged
               of
               none
            
             :
             It
             is
             answered
             ,
             that
             S.
             Paul
             to
             confound
             the
             Corinthians
             ,
             who
             standing
             vpon
             their
             humane
             &
             worldly
             wisedome
             ,
             
             contemned
             his
             vnlearned
             manner
             of
             instruction
             ,
             affirmes
             that
             they
             being
             men
             sensuall
             can
             iudge
             only
             of
             sensuall
             thinges
             :
             but
             he
             being
             spirituall
             and
             perfect
             in
             diuine
             wisedome
             can
             iudge
             both
             of
             things
             sensuall
             and
             spirituall
             ;
             and
             so
             a
             spirituall
             man
             iudges
             of
             all
             thinges
             in
             generall
             ,
             that
             is
             ,
             both
             of
             spirituall
             thinges
             which
             are
             diuine
             and
             mysticall
             ,
             and
             also
             of
             humane
             thinges
             which
             are
             terrene
             and
             sensuall
             ;
             but
             a
             sensuall
             man
             iudges
             only
             of
             temporall
             thinges
             of
             the
             world
             ,
             and
             not
             of
             spirituall
             which
             are
             of
             God.
             The
             reason
             therfore
             is
             
               de
               generibus
               singulorum
            
             ,
             that
             a
             spirituall
             man
             iudges
             of
             all
             sortes
             of
             thinges
             both
             diuine
             &
             humane
             ,
             but
             not
             
               de
               singulis
               generunt
            
             ,
             that
             he
             can
             iudge
             in
             particuler
             of
             all
             kindes
             or
             spirituall
             thinges
             ,
             as
             when
             a
             man
             is
             sayd
             to
             eat
             of
             all
             thinges
             ,
             it
             is
             meant
             that
             he
             eates
             of
             all
             kinds
             of
             meat
             ,
             both
             flesh
             and
             fish
             ,
             not
             of
             euery
             particuler
             peece
             of
             both
             .
          
           
             2.
             
             Euery
             spirituall
             man
             doth
             iudge
             spirituall
             thinges
             ,
             but
             according
             to
             such
             rules
             and
             directions
             as
             euery
             thing
             is
             to
             be
             iudged
             ,
             that
             is
             ,
             thinges
             manifest
             and
             certaine
             he
             iudges
             according
             as
             they
             are
             iudged
             already
             and
             determined
             ,
             thinges
             vncertaine
             and
             obscure
             ,
             according
             to
             the
             rule
             of
             Fayth
             ,
             and
             the
             authority
             and
             testimony
             of
             Councels
             ,
             Fathers
             ,
             Tradition
             ,
             and
             Church
             ,
             as
             before
             is
             explicated
             ;
             not
             according
             to
             his
             owne
             selfe-seeming
             spirit
             and
             conceit
             ,
             in
             which
             his
             spirit
             is
             still
             subordinate
             to
             the
             spirit
             of
             Gods
             Church
             ,
             and
             directed
             by
             it
             .
          
           
             3.
             
             Because
             euery
             faithfull
             Christian
             is
             not
             alwayes
             spirituall
             ,
             that
             is
             ,
             perfect
             ,
             hauing
             his
             
               senses
               exercised
               in
               the
               discerning
               of
               good
               and
               euill
               ;
               for
               some
               haue
               need
               of
               milke
               and
               not
               of
               strong
               meat
               ,
               and
               euery
               one
               that
               is
               partaker
               of
               milke
               it
               vnskilful
               of
               the
               word
               of
               iustice
               ,
               for
               he
               is
               a
               child
            
             (a)
             .
             Therfore
             this
             iudgment
             ,
             especially
             of
             misteries
             of
             faith
             ,
             is
             not
             for
             al
             imperfect
             ,
             though
             
             faithfull
             Christians
             ;
             but
             only
             for
             persons
             spirituall
             ,
             that
             is
             ,
             perfect
             ,
             and
             vnderstanding
             in
             spiritual
             learning
             &
             wisdome
             .
             
             And
             so
             it
             makes
             nothing
             for
             the
             priuate
             spirits
             iudgment
             in
             euery
             faithfull
             Christian
             .
             And
             because
             spirituall
             persons
             haue
             not
             euery
             one
             a
             spirit
             for
             all
             spirituall
             things
             ,
             for
             to
             
               one
               certes
               by
               the
               spirit
               is
               giuen
               the
               word
               of
               wisdome
               ,
               and
               to
               another
               the
               word
               of
               knowledge
               according
               to
               the
               same
               spirit
               ,
               and
               to
               another
               Prophecy
               ,
               to
               another
               discerning
               of
               spirits
               ,
               all
               which
               one
               and
               the
               same
               spirit
               worketh
               .
            
             And
             (b)
             
               all
               are
               not
               Apostles
               ,
               Prophets
               ,
               or
               Doctours
               ,
               nor
               worke
               miracles
               ,
               do
               cures
               ,
               or
               speake
               with
               tongues
            
             (c)
             And
             because
             some
             mēbers
             are
             
               more
               ,
               some
               lesse
               honourable
            
             ,
             or
             
               base
               ,
               some
               more
               weake
               ,
               some
               lesse
            
             ;
             and
             some
             haue
             offices
             &
             functions
             ,
             some
             more
             honourable
             ,
             some
             lesse
             ,
             some
             to
             see
             and
             direct
             ,
             others
             to
             walke
             and
             be
             directed
             ,
             (d)
             euery
             one
             according
             to
             his
             nature
             &
             function
             ,
             though
             one
             and
             the
             same
             spirit
             worke
             all
             these
             therefore
             all
             persons
             who
             are
             spirituall
             haue
             not
             all
             spirituall
             offices
             &
             guifts
             ,
             but
             some
             the
             guifts
             of
             prayer
             ,
             and
             contemplation
             ,
             some
             of
             mortification
             and
             humiliation
             ,
             some
             of
             obedience
             &
             patience
             ,
             others
             of
             discerning
             of
             spirits
             ,
             and
             others
             (
             to
             whō
             by
             their
             office
             it
             belongs
             )
             of
             iudging
             of
             faith
             and
             scripture
             ,
             as
             before
             .
             And
             therefore
             though
             spirituall
             men
             iudge
             all
             things
             spirituall
             and
             temporall
             ,
             yet
             euery
             spirituall
             man
             doth
             not
             infallibly
             iudge
             and
             discerne
             euery
             spirituall
             thing
             ,
             no
             more
             then
             euery
             faculty
             of
             the
             soule
             as
             sensitiue
             ,
             vegitatiue
             or
             rationall
             ,
             doth
             performe
             all
             and
             euery
             function
             of
             feeling
             growing
             ,
             and
             reasoning
             ;
             but
             euery
             one
             his
             proper
             function
             .
             And
             as
             the
             function
             of
             the
             eye
             is
             only
             to
             see
             ,
             and
             of
             the
             hāds
             to
             worke
             ,
             and
             the
             feet
             to
             walke
             ,
             so
             they
             who
             will
             giue
             the
             function
             of
             seeing
             and
             iudging
             of
             the
             sense
             of
             scripture
             and
             misteries
             of
             faith
             to
             euery
             person
             in
             the
             body
             of
             the
             Church
             ,
             do
             as
             much
             as
             if
             one
             should
             attribut
             the
             function
             of
             seeing
             to
             the
             handes
             and
             feet
             :
             for
             as
             in
             a
             body
             naturall
             ,
             so
             in
             the
             body
             mysticall
             ,
             (
             which
             is
             
               S.
               Pauls
            
             comparison
             )
             some
             are
             principal
             members
             ,
             some
             inferiour
             ,
             so
             euery
             one
             hath
             his
             proper
             function
             in
             the
             Church
             ,
             as
             the
             bishops
             are
             eyes
             to
             discerne
             truth
             ,
             the
             princes
             are
             armes
             to
             defend
             the
             body
             ,
             and
             the
             people
             are
             the
             rest
             of
             the
             parts
             of
             the
             body
             to
             be
             directed
             .
             The
             function
             therfore
             of
             one
             is
             not
             to
             be
             attributed
             to
             another
             ,
             but
             euery
             
             one
             in
             his
             place
             and
             degree
             is
             to
             exercise
             his
             owne
             function
             in
             his
             proper
             office
             and
             worke
             .
             By
             which
             is
             apparent
             ,
             that
             those
             and
             such
             like
             places
             of
             scripture
             do
             make
             nothing
             for
             the
             authority
             and
             power
             of
             this
             priuate
             spirit
             in
             euery
             one
             to
             discerne
             and
             iudge
             of
             all
             places
             of
             scripture
             and
             misteries
             of
             faith
             ;
             except
             the
             Protestants
             ,
             as
             they
             attribut
             to
             euery
             spirit
             power
             to
             do
             euery
             thing
             ,
             so
             they
             will
             out
             of
             euery
             place
             of
             scripture
             inferre
             any
             thing
             ,
             &
             so
             
               ex
               quolibet
            
             proue
             quodlibet
             ,
             as
             their
             spirit
             doth
             direct
             and
             teach
             them
             .
             And
             thus
             much
             of
             the
             first
             manner
             of
             arguments
             or
             obiections
             drawne
             from
             the
             guift
             of
             the
             spirit
             of
             God
             and
             grace
             ,
             impertinently
             applied
             to
             proue
             this
             their
             priuate
             spirits
             authority
             .
          
        
         
           
             Other
             obiections
             answered
             SECT
             .
             III.
             
          
           
             THE
             second
             manner
             of
             obiections
             are
             drawne
             from
             the
             meanes
             which
             are
             prescribed
             in
             scripture
             for
             the
             due
             &
             right
             Vnderstanding
             of
             holy
             scripture
             ,
             which
             are
             prayer
             ,
             meditation
             ,
             and
             diligent
             seeking
             &
             enquiring
             out
             the
             true
             sense
             of
             scripture
             out
             of
             scripture
             ,
             and
             such
             like
             ;
             by
             which
             the
             Protestants
             seeme
             to
             backe
             much
             their
             spirits
             proceeding
             ,
             
             for
             so
             doth
             Caluin
             professe
             
               to
               imbrace
               that
               sense
               of
               scripture
               which
               by
               meditation
               annexed
               ,
               the
               spirit
               of
               God
               doth
               suggest
               ;
               by
               vertue
               of
               which
               spirit
               he
               contemns
               all
               ,
               what
               any
               humane
               wisdone
               can
               oppose
               .
            
             For
             which
             they
             obiect
             that
             Dauid
             
               did
               meditat
               day
               &
               night
               in
               the
               law
               of
               God.
            
             That
             
               Timothy
               did
               from
               his
               Childhood
               learne
               the
               Scripture
               which
               might
               instruct
               him
            
             (a)
             .
             That
             
               S.
               Peter
            
             did
             will
             them
             to
             
               attend
               and
               looke
               into
               the
               propheticall
               word
               as
               to
               a
               candell
               shining
               in
               a
               darke
               place
            
             (b)
             .
             That
             
               S.
               Paul
            
             affirmes
             that
             faith
             &
             faithful
             persons
             are
             
               built
               vpon
               the
               foundation
               of
               the
               Prophets
               and
               Apostles
            
             (c)
             .
             That
             they
             of
             Beroea
             
               did
               search
               the
               scriptures
               ,
               if
               the
               things
               were
               so
            
             (d)
             as
             Paul
             did
             teach
             .
             And
             that
             Christ
             did
             will
             the
             Iewes
             to
             (e)
             
               search
               the
               Scriptures
            
             .
          
           
           
             For
             all
             which
             we
             are
             to
             obserue
             ,
             1.
             
             That
             these
             meanes
             are
             good
             and
             profitable
             ;
             but
             not
             sufficient
             of
             themselues
             for
             a
             certaine
             and
             infallible
             exposition
             of
             scripture
             :
             for
             besides
             them
             is
             required
             the
             infallible
             assistance
             of
             the
             holy
             Ghost
             for
             an
             infallible
             sense
             of
             scripture
             to
             be
             relied
             vpō
             .
             2.
             
             
             That
             these
             meanes
             are
             to
             be
             vsed
             by
             those
             who
             haue
             power
             and
             authority
             to
             expound
             scripture
             ;
             to
             whom
             ,
             though
             they
             be
             necessary
             yet
             are
             they
             not
             of
             themselues
             either
             sufficient
             ,
             or
             infallible
             either
             to
             euery
             priuate
             person
             ,
             or
             to
             others
             without
             other
             helpes
             and
             assistances
             of
             the
             holy
             Ghost
             .
             3.
             
             
             That
             priuate
             persons
             ,
             when
             they
             vse
             &
             apply
             duely
             these
             meanes
             ,
             may
             giue
             a
             probable
             exposition
             of
             scripture
             ,
             either
             for
             their
             owne
             consolation
             and
             confirmation
             in
             faith
             ,
             or
             for
             the
             edification
             and
             aduise
             of
             others
             :
             but
             cannot
             rely
             vpon
             it
             either
             as
             a
             sole
             and
             solid
             foundation
             of
             their
             beliefe
             ,
             
             or
             as
             a
             generall
             rule
             for
             the
             true
             and
             certaine
             exposition
             of
             all
             the
             difficult
             and
             abstruse
             places
             of
             scripture
             .
             For
             ,
             as
             
               S.
               Augustine
            
             ,
             saith
             ,
             such
             
               is
               the
               profundity
               of
               holy
               scriptures
               ,
               that
               though
               his
               wit
               was
               better
               ,
               his
               leasure
               more
               ,
               and
               his
               diligence
               greater
               ,
               yet
               he
               might
               from
               his
               child-hood
               ti●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
               ma●ter
               ▪
               that
               the
               mo●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
             (a)
             
               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
            
             (b)
             ,
             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
             vpō
             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
            
             (a)
             ,
             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
            
             (b)
             
               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
             thē
             .
             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.
             
          
           
             Apparitiōs
             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.
             
          
           
             Apparitiōs
             of
             Sathā
             inward
             by
             suggestions
             ,
             pag.
             98.
             
             By
             imaginary
             illusions
             .
             pag.
             102.
             
             By
             exteriour
             visions
             pag.
             104.
             
          
           
             
               S.
               Augustine
            
             commēded
             ,
             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
             Ascensiō
             pag.
             3●0
             .
             Of
             beatitude
             before
             the
             day
             of
             Iudgment
             .
             pag.
             311.
             
          
           
             Cases
             of
             Conscience
             ,
             for
             feare
             of
             sinne
             in
             vaine
             according
             to
             Protestant
             doctrine
             ▪
             pag.
             26●
             .
          
           
             Catholikes
             aduātage
             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.
             
             Differēce
             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
             Assēblies
             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-pr●position
             and
             scripture-authority
             no
             circle
             .
             pag.
             ●02
             .
             Vpon
             Church
             falling
             &
             failing
             frō
             faith
             what
             absurdities
             do
             follow
             ,
             vz.
             That
             all
             anciēt
             Concels
             ,
             &
             Doctors
             were
             Antichristiā
             :
             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.
             26●
          
           
             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.
             
             Protestāts
             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.
             10●
             .
          
        
         
           
             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
               ,
               eff●ctiuè
               ,
               formaliter
               .
            
             pag.
             8.
             
             Shewed
             by
             the
             Samaritan
             womā
             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
             preachin●
             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
             stād
             with
             certainty
             of
             saluatiō
             ,
             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
             .
             12●
             .
             Their
             ancient
             Practice
             against
             Heretikes
             227.
             
             Alleadged
             by
             Fathers
             and
             councells
             .
             ibid.
             consulted
             about
             scripture
             .
             pag.
             138.
             
          
           
             Freewill
             takē
             away
             by
             Protest
             .
             doctrine
             of
             Predestination
             .
             pag.
             ●74
             .
             Absurdities
             following
             vpon
             the
             deniall
             of
             
               Freewill
               .
               ibid.
            
             
          
        
         
           
             G
          
           
             GOd
             ,
             by
             Protestant
             doctrine
             made
             Author
             of
             sinne
             ,
             a
             Sinner
             ,
             only
             a
             sinner
             ,
             pag.
             ●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.
             ●89
             .
          
           
             Gods
             of
             the
             Pagās
             ,
             how
             many
             ,
             how
             vicious
             ,
             how
             begot
             .
             pag.
             220.
             
             Men-Gods
             ,
             Women-Gods
             .
             2●1
             .
             Gods
             for
             euery
             thing
             :
             The
             Gods
             of
             the
             Romans
             .
             2●
             .
             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
             .
             10●
             .
             Moderne
             .
             100.103
             .
             How
             discerned
             by
             Fathers
             ,
             by
             practice
             of
             the
             Rule
             of
             Fayth
             .
             pag.
             120.127
             .
             By
             Church
             practice
             confuted
             .
             1●5
             .
             Deceaued
             by
             women
             .
             pag.
             46.
             
          
           
             
               S
               Hierome
            
             commēded
             .
             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
             ,
             Instructiōs
             ,
             &
             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
             disagreemēt
             about
             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
             Cōmon
             Welth.
             p.
             6●
             ▪
             All
             Consultatios
             ,
             exhortations
             ,
             all
             Case●
             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
             2●8
             .
             Absurdities
             that
             follow
             of
             it
             ,
             vz
             It
             makes
             men
             Atheists
             .
             
             pag
             ●71
             .
             Desperat●
             Examples
             of
             both
             .
             pag.
             ●72
             Takes
             away
             Freewil
             in
             all
             sort
             of
             actions
             :
             All
             desert
             of
             reward
             or
             payne
             .
             274.
             
             Makes
             God
             the
             Author
             of
             sin
             ●76
             .
             A
             sinner
             .
             277.
             
             Vide
             God.
             And
             is
             the
             origine
             of
             Atheisme
             and
             liberty
             pag
             27●
             .
          
           
             Priests
             &
             Pastors
             of
             the
             Church
             are
             interpreters
             of
             Scripture
             .
             pag.
             117.
             
             And
             the
             triers
             of
             Spirits
             .
             pag.
             1●7
             .
             118
             .
          
           
             Princes
             ,
             not
             Iudges
             of
             cōtrouersies
             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.
             ●5
             .
             Want
             all
             credible
             Testimonies
             to
             the
             same
             ,
             pag
             17.
             
             All
             Church
             infallible
             proposition
             ,
             19.
             
             All
             pious
             disposition
             ,
             ibid.
             All
             infused
             Fayth
             .
             pag.
             ●0
             .
             Obiects
             Materiall
             and
             formall
             ,
             ●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.
             14●
             .
             And
             more
             doubtfull
             then
             Catholikes
             ibid.
             Sects
             and
             diuisions
             among
             them
             ,
             184
             Protectants
             doctrine
             in
             the
             connexion
             of
             their
             electiō
             ,
             faith
             spirit
             ,
             Scripture-sense
             ,
             &
             saluation
             ,
             pag.
             205.
             
             Their
             Circle
             between
             scipture
             and
             spirit
             ,
             pag.
             206.
             
             Betweene
             spirit
             and
             Fayth
             ,
             pag.
             201.
             
             Betweene
             Election
             &
             scripture-sense
             ,
             21●
             .
             How
             they
             make
             Scripture
             the
             sole
             meanes
             of
             Fayth
             ,
             and
             the
             spirit
             the
             sole
             meanes
             to
             know
             scripture
             ,
             2●7
             .
             2●1
             212.
             
             Protestants
             doctrine
             reduced
             to
             4
             heads
             ,
             that
             is
             ▪
             Church-contempt
             ,
             sole
             Fayth
             ,
             originall
             sin
             ,
             and
             Predestination
             .
             pag.
             ●26
             Their
             doctrine
             of
             the
             certainty
             of
             saluation
             ,
             how
             contrary
             to
             Faith
             ,
             and
             inferring
             a
             Generall
             saluation
             of
             all
             ,
             pag
             2●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
             contra●y
             ,
             pag
             280
             ▪
             How
             it
             leads
             to
             bad
             life
             ,
             to
             flouth
             ,
             lust
             ,
             and
             cruelty
             ,
             pag.
             330.
             
             Derogates
             frō
             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
             cōdemned
             ,
             pag.
             50.
             
          
           
             Sinners
             perfect
             Protestāts
             ,
             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
             vniō
             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
             ,
             cōdition
             &
             operation
             ,
             pag.
             70.
             
             Spirits
             vitall
             and
             naturall
             ,
             pag.
             71.
             
             Spirituall
             motions
             their
             origine
             ,
             pag.
             7●
             .
             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
             respect
             of
             mans
             infirmity
             ,
             and
             Sathans
             subtility
             ,
             93.
             
             Signes
             of
             good
             Spirits
             ,
             89.
             
             Differēce
             betweene
             good
             and
             bad
             spirits
             ,
             ibid.
             How
             hard
             to
             discerne
             them
             by
             scripture
             ,
             pag.
             109.
             
             Not
             to
             be
             discerned
             by
             all
             faythfull
             ,
             ibid.
             Spirituall
             maisters
             necessary
             ,
             pag.
             111.
             
          
           
             Spirit
             of
             God
             ,
             the
             Interpreter
             ,
             as
             wel
             as
             the
             maker
             of
             scripture
             ,
             p.
             38.39
             .
             Gods
             Spirit
             how
             it
             worketh
             in
             euery
             one
             ,
             and
             what
             it
             is
             ,
             373.
             
             How
             it
             differs
             in
             Catholicke
             &
             Protestant
             doctrine
             in
             the
             exposition
             of
             scripture
             and
             certainty
             of
             saluation
             ,
             pag.
             37.
             
             Spirituall
             men
             ,
             how
             they
             iudge
             of
             all
             things
             ,
             ibid.
             
          
           
             Priuate
             Spirit
             the
             mother
             of
             all
             heresies
             ,
             pag.
             ●
             .
             May
             be
             chalenged
             as
             well
             by
             Catholikes
             as
             Protestants
             ,
             pag.
             ●8
             .
             What
             it
             worketh
             ,
             pag.
             30.34.38
             .
             Confuted
             by
             Scripture
             ,
             pa.
             34.
             
             Why
             not
             to
             be
             belieued
             ,
             ibid.
             Why
             it
             cannot
             be
             a
             Iudge
             ,
             pag.
             37.
             
             What
             it
             is
             ,
             in
             whome
             it
             is
             ,
             what
             it
             worketh
             ,
             how
             it
             is
             punished
             ,
             pag.
             46.
             
             Is
             blind
             ,
             lying
             ,
             deceytfull
             ,
             pag.
             44
             Is
             confuted
             by
             scripture
             out
             of
             S.
             Iohn
             ,
             S
             Paul
             ,
             S
             Peter
             ,
             Exechiel
             ,
             Iob
             ,
             and
             other
             scriptures
             ,
             pag.
             33.40.48.50
             .
             By
             Fathers
             in
             the
             six
             first
             ages
             after
             Christ
             ,
             pag.
             55.
             
             A
             Puritā
             spirit
             described
             out
             of
             Iob
             ,
             pag
             47
             ▪
             Is
             only
             a
             selfe
             opinion
             ,
             pag.
             50.
             
             The
             priuate
             spirit
             cannot
             discerne
             the
             difficulties
             about
             the
             Spirit
             of
             good
             Angels
             ,
             soules
             ,
             diuels
             ,
             pag.
             80.
             cānot
             discerne
             spirits
             good
             or
             bad
             ,
             pag.
             112.
             cannot
             be
             meanes
             to
             interprete
             scripture
             ,
             1●1
             .
             cānot
             explicate
             what
             bookes
             are
             scripture
             ,
             in
             what
             language
             ,
             figures
             ,
             what
             seeming
             contradictions
             ,
             what
             difficult
             places
             .
             131.
             
             Priuate
             Spirits
             exposition
             of
             scripture
             is
             against
             scripture
             ,
             false
             ,
             fallible
             ,
             contrary
             to
             the
             spirit
             of
             Gods
             Church
             ,
             and
             author
             of
             all
             heresies
             ,
             pag.
             1●6
             184
             It
             cannot
             be
             a
             Iudge
             as
             not
             able
             to
             know
             ,
             &
             be
             knowne
             ,
             pag
             17●
             .
             It
             wants
             authority
             .
             174.
             
             Infallibility
             ,
             175
             Certainty
             ,
             ibid.
             &
             ●8●
             .
             Duration
             ,
             immutability
             ,
             Visibility
             ,
             Vni●y
             ,
             pag.
             178.188.176
             .
             Vniuersality
             ,
             warrant
             to
             be
             obeyed
             ,
             pag.
             178.
             
          
           
             Priuate
             Spirit
             is
             the
             Protestāts
             sole
             groūd
             of
             scripture
             sense
             ,
             faith
             &
             saluation
             ,
             pag.
             182.
             
             Authour
             of
             al
             sects
             ,
             184.
             
             Vpon
             what
             ground
             it
             relyes
             ,
             pag
             ▪
             pag.
             ●87
             .
             Teaches
             &
             directs
             Protestants
             all
             in
             all
             ,
             pag.
             ●91
             .
             Cannot
             oblige
             others
             to
             beleeue
             any
             thing
             ,
             195.
             
             It
             can
             giue
             no
             credible
             
             testimonies
             of
             beliefe
             ,
             pag.
             195.
             
             Cānot
             make
             a
             knowne
             and
             visible
             Cōgregation
             ,
             188.
             
             Nor
             teach
             an
             entyre
             &
             vniuersall
             Fayth
             ,
             pag·
             186.
             
          
        
         
           
             T
          
           
             TEntations
             ,
             vaine
             to
             ouercome
             them
             by
             mortification
             ,
             or
             labour
             according
             to
             Protestāts
             ,
             pag.
             26●
             .
          
        
         
           
             V
          
           
             VNity
             wanting
             in
             the
             priuate
             spitit
             of
             Protestants
             ,
             pag.
             178.188.176
             .
          
           
             Vniuersality
             also
             wanting
             in
             the
             same
             ,
             ibid.
             
          
           
             Visibbility
             ,
             a
             like
             ,
             ibid.
             
          
        
         
           
             W
          
           
             WOmen
             ,
             seducers
             of
             ancient
             and
             later
             tymes
             ,
             pag.
             ●●6
             .
          
           
             VVorkes
             neither
             hinder
             damnation
             ,
             nor
             help
             to
             saluation
             ,
             according
             to
             Protestants
             ,
             pag.
             ●61
             .
          
        
         
           FINIS
           .
        
      
       
         
         
           Faultes
           escaped
           in
           the
           printing
           .
        
         
           PAge
           5.
           line
           2.
           adde
           it
           .
           pag.
           6.
           l.
           20.
           in
           ,
           read
           is
           .
           pag.
           24.
           l.
           16.
           haue
           ,
           read
           hath
           .
           pag.
           26.29
           .
           is
           read
           as
           .
           pag.
           34.
           l.
           ●7
           .
           him
           read
           them
           .
           pag.
           63
           l.
           23.
           glorify
           ,
           read
           glory
           .
           pag.
           76.
           l.
           21.
           adde
           to
           .
           pag.
           103.
           l.
           22.
           adde
           her
           ▪
           pag.
           104.
           l.
           30.
           dele
           to
           .
           Ibid.
           l.
           32.
           his
           read
           her
           .
           pag.
           107.
           line
           33.
           after
           men
           ,
           adde
           of
           which
           first
           S.
           Paul
           1.
           
           Cor.
           12.
           pag.
           117.
           l.
           22.
           after
           force
           adde
           
             of
             reason
          
           .
           pag.
           121.
           l.
           31.
           of
           read
           from
           .
           pag.
           123.
           l.
           14.
           whome
           read
           them
           ,
           p.
           129.
           l.
           16.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
          
           l.
           27
           dele
           in
           .
           pag.
           136.
           l.
           31.
           
           Act.
           15
           12.
           read
           Act.
           13.21
           .
           pag.
           152.
           l.
           3.
           dele
           S.
           Ibid.
           l.
           1●
           .
           read
           were
           not
           thus
           .
           pag.
           163.
           lin
           .
           ●4
           .
           dele
           and.
           pag.
           174.
           lin
           .
           10.
           vnity
           read
           vntye
           .
           pag.
           183.
           lin
           .
           15.
           adde
           First
           .
           pag.
           187.
           lin
           .
           penult
           .
           Heretickes
           read
           Hereticke
           .
           pag.
           194.
           lin
           .
           ●
           .
           more
           read
           most
           .
           pag.
           198.
           lin
           .
           23.
           read
           knowne
           after
           and
           vnknowne
           ,
           as
           &c.
           pag.
           208.
           lin
           .
           ●3
           .
           affection
           read
           assertion
           .
           pag.
           209.
           lin
           .
           22.
           therfore
           read
           before
           pag.
           210.
           l.
           13.
           the
           read
           their
           .
           pag.
           215.
           l.
           ●9
           .
           spirit
           read
           spirits
           .
           pag.
           216.
           lin
           .
           10.
           adde
           to
           be
           .
           pag.
           241.
           lin
           .
           7.
           read
           so
           it
           is
           true
           that
           euery
           ones
           sinnes
           &c.
           pag.
           24●
           .
           adde
           euery
           one
           .
           pag.
           244.
           lin
           .
           2●
           least
           read
           best
           .
           pag.
           247.
           lin
           .
           ●0
           .
           read
           lesse
           pardonable
           .
           pag.
           250.
           lin
           .
           16.
           dele
           and
           in
           the
           effect
           thereof
           .
           pag.
           255.
           lin
           .
           11.
           adde
           and
           confession
           pag.
           ●56
           .
           lin
           .
           2●
           .
           one
           read
           onely
           .
           pag.
           259.
           l.
           penult
           .
           now
           ,
           read
           new
           .
           pag.
           260
           ▪
           lin
           .
           25.
           pointed
           read
           
             painted
             ,
             Ibid.
          
           lin
           .
           vlt.
           dele
           pit
           of
           .
           pag
           263.
           l.
           11.
           read
           that
           he
           had
           no
           freewill
           .
           pag.
           269.
           lin
           .
           24.
           free
           read
           freedome
           pag.
           270.
           lin
           .
           20.
           esteeme
           read
           esteemed
           .
           Ibid.
           lin
           .
           28.
           his
           ,
           read
           thus
           .
           pag.
           288.
           lin
           .
           vlt.
           dele
           stel
           pag.
           293.
           lin
           .
           18.
           read
           tell
           him
           that
           which
           .
           pag
           296.
           lin
           .
           6.
           read
           in
           him
           sinne
           .
           pag.
           311.
           lin
           .
           22.
           adde
           to
           ,
           pag.
           ●14
           .
           lin
           .
           3.
           read
           need
           not
           .
           Ibid.
           lin
           .
           33.
           read
           from
           euer
           .
           pag.
           320.
           lin
           .
           10.
           neuer
           read
           euer
           ,
           Ibid.
           l.
           21.
           dele
           to
           .
           pag.
           324.
           lin
           .
           11.
           dele
           all
           .
           pag.
           329.
           lin
           .
           6.
           we
           read
           will.
           pag.
           330
           lin
           .
           29.
           debauched
           ,
           read
           debased
           .
           pag.
           340.
           l.
           21.
           read
           one
           hundred
           thou●and
           .
           pag.
           346.
           lin
           ,
           14.
           read
           he
           is
           diuulged
           .
           pag.
           348.
           lin
           .
           4.
           dele
           by
           .
        
         
           
             In
             the
             Margent
             .
          
           
             PAg.
             4.
             
             Mat.
             read
             Marc.
             Ibid.
             Ephes
             .
             2.10
             .
             read
             Ephes
             .
             2.20
             .
             pag.
             5.
             
             Psal
             .
             24.25
             .
             read
             92.5
             .
             Ibid.
             Philip.
             2.33
             .
             read
             2.13
             .
             pag.
             11.
             
             Eph.
             25.29
             .
             read
             Ephes
             .
             5.27
             .
             pag.
             12.
             
             Matth.
             20.10
             .
             read
             28.19
             .
             Ibid.
             Matth.
             15.
             read
             Marc.
             16.15
             .
             pag.
             15.
             confirme
             read
             conuert
             .
             pag.
             50.
             
             Iob.
             12.
             read
             Prou.
             1●
             .
             pag.
             60.
             
             Ep.
             ●6
             .
             read
             60.
             pag.
             65.
             
               read
               Tom.
            
             7.
             cont
             .
             Iulian
             .
             l.
             1.
             c.
             ●
             .
             pag.
             104.
             3.
             
             Reg.
             12.
             read
             3.
             
             Reg.
             22.
             pag.
             182.
             
             Aug.
             serm
             .
             8.
             read
             8●
             .
          
           
             Other
             Faultes
             ,
             if
             any
             haue
             escaped
             ,
             it
             is
             desyred
             of
             the
             gentle
             Reader
             to
             correct
             them
             by
             his
             owne
             iudicious
             reading
             ;
             the
             Author
             being
             far
             absent
             from
             the
             Print
             ,
             and
             forced
             to
             commit
             the
             same
             to
             strangers
             .
          
           
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A12062-e2970
           
             Hierom.
             
          
           
             Six
             meanes
             or
             helpes
             to
             attain
             faith
             
          
           
             1.
             
             The
             material
             obiect
             what
             we
             do
             belieue
             .
          
           
             2.
             
             The
             formall
             obiect
             or
             reuelatiō
             why
             we
             belieue
             .
          
           
             (a)
             Ioan.
             15.15
             .
          
           
             (b)
             Mat.
             16.15
             .
          
           
             (c)
             Eph.
             2.10
             
          
           
             (d)
             2.
             
             Thes
             .
             2
             14.
             
          
           
             3.
             
             The
             proponēt
             cause
             declaring
             the
             certainty
             of
             what
             ,
             and
             why
             we
             belieue
             .
          
           
             4
             Credible
             Testimonies
             to
             conuince
             the
             Vnderstanding
             ,
             of
             the
             probability
             of
             fayth
             .
          
           
             (e)
             Psal
             .
             25
             
          
           
             Eccles
             .
             15.4
             .
          
           
             Luc.
             24.25
             .
          
           
             The
             pious
             disposition
             of
             the
             will
             disposed
             by
             grace
             to
             giue
             consēt
             to
             the
             verity
             .
          
           
             (f)
             Phi.
             2.23
             .
          
           
             (g)
             Phi.
             16.
             
          
           
             (h)
             Mar.
             16.26
             .
          
           
             (i)
             Act.
             28.24
             .
          
           
             (*)
             Matt.
             23
             37.
             
          
           
             The
             guift
             or
             habit
             of
             faith
             cocurring
             to
             the
             act
             of
             assent
             or
             beliefe
             .
          
           
             (k)
             Heb.
             11.3
             .
          
           
             (l)
             Rom.
             1.17
             .
          
           
             (m)
             Ibid.
             
          
           
             (n)
             Rom.
             10.10
             .
          
           
             (o)
             Rom.
             5.1
             
          
           
             (p)
             Ioan.
             12.42
             .
          
           
             (q)
             1.
             
             Cor.
             13
             24.
             
          
           
             (r)
             1.
             
             Tim.
             1.20
             .
             2.
             
             Tim.
             2.17
             
          
           
             (s)
             1.
             
             Tim.
             6.10
             .
          
           
             (t)
             1.
             
             Tim.
             10.19
             .
          
           
             (u)
             Heb.
             6
             5.
             
          
           
             The
             order
             &
             manner
             of
             operatiō
             of
             rhe
             six
             meanes
             of
             fayth
             .
          
           
             1.
             
             Credible
             testimonies
             persuade
             .
          
           
             2.
             
             The
             churches
             authority
             proposeth
             .
          
           
             3
             Grace
             inclin●th
             the
             will.
             
          
           
             4.
             
             The
             habit
             of
             faith
             enableth
             the
             Vnderstanding
             to
             belieue
             the
             articles
             reuealed
             ,
             and
             the
             reuelation
             of
             them
             .
          
           
             How
             fayth
             is
             resolued
             Dispositiuè
             .
          
           
             Directiuè
             .
          
           
             Effectiue
             .
          
           
             Formaliter
             .
          
           
             (w)
             Ioan.
             4.39
             :
          
           
             (x)
             Vers
             .
             42.
             
          
           
             Effects
             of
             Fayth
             .
          
           
             The
             necessity
             of
             these
             six
             meanes
             of
             Faith.
             
          
           
             
               Of
               credible
               testimonies
            
             
               Of
               the
               pious
               disposition
               of
               the
               habit
               of
               Fayth
               .
            
             
               Of
               the
               materiall
               obiect
               .
            
             
               Of
               the
               formal
               obiect
               .
            
             
               Of
               the
               proponēt
               cause
            
          
           
             (y)
             Rom.
             10
             17.
             
          
           
             Infallibility
             
          
           
             
               Aug.
               de
               vtil
               .
               credendi
            
             .
             Which
             is
             church
             proposition
             .
          
           
             (a)
             Psal
             .
             32
             12
             
          
           
             (b)
             Matt.
             28
             1.20.20
             .
          
           
             (c)
             1.
             
             Cor.
             13.16.17.19
             .
          
           
             (d)
             Cant.
             4.8
             Ioan.
             3.19
             .
          
           
             (e)
             Ose
             .
             2.
             
          
           
             (f)
             2.
             
             Cor.
             11.2
             .
          
           
             (g)
             Rom.
             12.5
             .
             Eph.
             4.4
             
          
           
             (i)
             Ephes
             .
             5.25.29
             .
          
           
             (k)
             Act.
             20.28
             .
          
           
             (l)
             Mat.
             28.20
             .
          
           
             (m)
             Ioan.
             14.16
             .
          
           
             (n)
             Esa
             .
             59.21
             .
          
           
             (o)
             Ioan.
             14.16
             .
          
           
             (p)
             Ioan.
             16
             13.
             
          
           
             (q)
             Matt.
             16
             18.
             
          
           
             (r)
             1.
             
             Cor.
             4.21
             .
          
           
             (s)
             1.
             
             Cor.
             5.3
             .
          
           
             (t)
             Act.
             15.28
             .
          
           
             (u)
             1.
             
             Tim.
             3
             15.
             
          
           
             (w)
             Matt.
             16.18
             .
          
           
             (x)
             Matt.
             15
             15.
             
          
           
             (y)
             Luc.
             10.16
             .
          
           
             (z)
             Matt.
             13
             2.
             
          
           
             (a)
             Luc.
             10.16
             .
          
           
             (b)
             Matt.
             18
             17.
             
          
           
             (c)
             Mar.
             16.16
             .
          
           
             The
             church
             that
             is
             ,
             the
             pastours
             of
             it
             .
          
           
             (d)
             Ephe.
             4.11
             .
          
           
             (e)
             Ier.
             3.15
             
          
           
             (f)
             Rom.
             10.
             
          
           
             (g)
             Rom.
             10.14
             .
          
           
             Church
             propositiō
             cōfirmed
             by
             Fathers
             .
          
           
             Iren.
             lib.
             3.
             cap.
             4.
             
          
           
             Aug.
             lib.
             1.
             cont
             .
             Crescō
             .
             cap.
             33.
             
          
           
             Luth.
             de
             anti
             .
             Eccl.
             tom
             .
             7.
             fol.
             562.
             
             Ger.
             2.
             part
             .
             10.40
             .
          
           
             The
             Protestants
             want
             all
             the
             meanes
             of
             faith
             .
          
           
             Externall
             .
          
           
             Eternall
             .
          
           
             Internall
             .
          
           
             Protestants
             want
             credible
             testimonies
             ,
             which
             are
             such
             as
             either
             may
             .
          
           
             1.
             
             Confirme
             Pagans
             ,
             &
             these
             are
             ,
          
           
             (h)
             Valentia
             tom
             .
             3.
             dis
             .
             1
             q.
             1.
             art
             .
             4.
             pag.
             87.
             &c.
             
          
           
             In
             respect
             of
             Christ
             .
          
           
             Of
             Christiā
             doctrine
             .
          
           
             Of
             holy
             Scripture
             .
          
           
             Of
             Christiā
             Professours
             .
          
           
             2.
             
             Or
             may
             confirme
             Catholikes
             ,
             such
             as
             are
             ,
          
           
             Aug.
             lib.
             cont
             .
             epist
             .
             Funda
             .
             cap.
             4.
             
          
           
             Consent
             .
             Authority
             .
             Succession
             .
             Name
             Catholike
             .
          
           
             (*)
             Aug.
             de
             vnit
             .
             Eccl.
             c.
             7.
             tom
             .
             7.
             
             Concione
             2.
             in
             Psalm
             .
             30.12
             .
          
           
             3.
             
             Or
             may
             reduce
             Heretiks
             ,
             such
             as
             are
             ,
          
           
             Vnity
             .
          
           
             Sanctity
             .
          
           
             vniuersality
             
          
           
             Succession
             .
          
           
             Protestants
             want
             testimonies
             of
             credibility
             .
          
           
             1.
             
             To
             conuert
             Pagans
             
          
           
             2.
             
             To
             conuince
             Heretikes
             .
          
           
             As
             vnity
             ▪
             with
             the
             primitiue
             Church
             .
          
           
             Or
             among
             themselues
             .
          
           
             Sanctity
             of
             doctrine
             .
          
           
             Of
             miracle
             
          
           
             (n)
             Luth.
             conc
             2.
             
             Domin
             .
             1.
             
             Aduentus
             .
          
           
             (o)
             Becan
             .
             de
             fide
             cap.
             6.
             num
             .
             4.
             
          
           
             Vniuersality
             .
          
           
             Of
             name
             Catholike
             .
          
           
             Of
             place
             .
          
           
             Of
             tyme.
             
          
           
             Succession
             of
             Ordination
             .
          
           
             And
             Vocation
             .
          
           
             Protestants
             want
             Church-infallible
             proposition
             ,
             in
             that
             they
             
          
           
             Disobey
             their
             Pastours
             .
          
           
             Disclaime
             generall
             Councels
             .
          
           
             And
             condemn
             their
             whole
             Church
             of
             errour
             .
          
           
             Protestants
             want
             a
             pious
             disposition
             of
             the
             Will.
             
          
           
             By
             obstinacy
             by
             which
             
          
           
             They
             fal
             into
             heresy
             .
          
           
             Loose
             their
             fayth
             .
          
           
             Belieue
             no
             truth
             by
             any
             diuine
             Fayth
             .
          
           
             Separate
             themselues
             frō
             Christ
             .
          
           
             Protestants
             want
             an
             infused
             guift
             of
             Fayth
             .
          
           
             Protestants
             want
             the
             material
             obiects
             ,
             or
             articles
             of
             Fayth
             :
             because
             they
             belieue
             not
             Traditions
             ,
             nor
             many
             partes
             of
             Scripture
             in
             which
             they
             are
             reuealed
             .
          
           
             Nor
             many
             articles
             belieued
             by
             ancient
             Church
             and
             Fathers
             .
          
           
             Not
             any
             article
             by
             diuine
             fayth
             .
          
           
             Protestants
             want
             the
             formall
             obiect
             of
             faith
             or
             diuine
             reuelation
             :
          
           
             As
             not
             depending
             vpon
             the
             reuelations
             made
             to
             the
             Apostles
             ,
             but
             to
             them selues
             by
             their
             priuat
             spirit
             .
          
           
             Catholikes
             aduantage
             of
             the
             Protestants
             .
          
           
             ●
             .
             In
             the
             materiall
             obiect
             belieued
             ,
             as
             belieuing
             ,
             not
             only
             what
             is
             reuealed
             in
             scripture
             interpreted
             by
             their
             owne
             spirit
             :
          
           
             But
             what
             is
             reuealed
             ,
             or
             declared
             in
             Scripture
             ,
          
           
             Tradition
             ,
          
           
             Councells
             ,
          
           
             Church-practise
             ,
          
           
             Fathers
             .
          
           
             2.
             
             In
             the
             formall
             obiect
             which
             we
             make
             ,
             not
             sense
             reasō
             ,
             or
             the
             priuate
             spirit
             .
          
           
             But
             reuelation
             .
          
           
             Ancient
             .
          
           
             General
             .
          
           
             Continued
             .
          
           
             Infallible
             .
          
           
             3.
             
             In
             the
             internall
             assistance
             of
             grace
             ,
             Protestants
             depend
             only
             vpon
             a
             motion
             of
             priuate
             spirit
             .
          
           
             We
             vpon
             a
             permanent
             guift
             &
             seuerall
             helps
             of
             Grace
             .
          
           
             4.
             
             In
             the
             credible
             testimonies
             ,
             they
             haue
             none
             .
          
           
             We
             haue
             Vnity
             with
             the
             ancient
             Church
             .
          
           
             With
             one
             head
             .
          
           
             VVith
             our selues
             ,
          
           
             Sanctity
             of
             doctrine
             .
          
           
             Sanctity
             of
             life
             .
          
           
             Of
             miracle●
             
          
           
             Vniuersaliry
             of
             name
             .
          
           
             Of
             place
             .
          
           
             Of
             tyme.
             
          
           
             Succession
             of
             Ordination
             ,
             and
             Doctrine
             .
          
           
             Exampls
             of
             Martyrs
             ,
             Cōfessours
             ,
             Doctours
             ,
             &
             Virgins
             ▪
             
          
           
             5.
             
             In
             the
             infallible
             proponēt
             cause
             they
             haue
             none
             at
             all
             .
          
           
             We
             haue
             infallible
             Church
             authority
             .
          
           
             The
             priuate
             spirit
             might
             as
             well
             be
             chalenged
             by
             Catholikes
             ,
             as
             Protestants
             .
          
           
             2.
             
             Cor.
             11.
             ●●
             
          
           
             About
             the
             necessity
             of
             the
             spirit
             .
          
           
             Catholikes
             ,
             &
             Protestants
             agree
             .
          
           
             Differ
             ,
             1.
             in
             the
             name
             .
          
           
             2.
             
             In
             the
             vniuersality
             of
             it
             .
          
           
             3.
             
             In
             the
             māner
             of
             operation
             of
             it
             .
          
           
             4.
             
             In
             the
             permanency
             of
             it
             .
          
           
             5.
             
             In
             the
             effect
             of
             it
             ,
             what
             Catholiks
             assigne
             .
          
           
             What
             Protestants
             assigne
             .
          
           
             In
             respect
             of
             the
             obiect
             .
          
           
             In
             respect
             of
             the
             subiect
             .
          
           
             ●alu
             .
             4.
             
             Inst.
             17.2
             .
             in
             the
             French
             editiō
             .
          
        
         
           Notes for div A12062-e7890
           
             The
             priuate
             spirit
             not
             to
             be
             belieued
             
          
           
             The
             reason
             .
          
           
             The
             effect
             of
             it
             .
          
           
             (a)
             Act.
             20.29.3
             .
          
           
             (b)
             2.
             
             Pet.
             2.1
             .
          
           
             (c)
             v.
             2.
             
          
           
             (d)
             v.
             10.
             
          
           
             (e)
             v.
             14.
             
          
           
             (f)
             v.
             19.
             
          
           
             (g)
             v.
             18.
             
          
           
             (h)
             v.
             20.
             
          
           
             (i)
             v.
             21.
             
          
           
             (k)
             2.
             
             Pet.
             3
             16.
             
          
           
             Reasōs
             why
             it
             cannot
             be
             belieued
             .
          
           
             (a)
             1.
             
             Cor.
             2
             ▪
             12.
             
          
           
             (b)
             1.
             
             Cor.
             2.11
             .
          
           
             (c)
             7.
             
             Cor.
             ●·12
             .
          
           
             (d)
             1.
             
             Reg.
             16.14
             .
          
           
             (e)
             Ioan.
             15.16
             .
          
           
             (f)
             2.
             
             Paral.
             18.22
             .
             1.
             
             Tim.
             4.1
             
          
           
             (g)
             Es
             .
             11.2
             
          
           
             (h)
             Es
             .
             19.14
             .
          
           
             How
             &
             by
             what
             rule
             spirits
             are
             to
             be
             tryed
             .
          
           
             Catholikes
             rule
             .
          
           
             (1)
             1.
             
             Cor.
             12
             4.11.13
             .
          
           
             (2)
             Ioan.
             14
             16.26
             .
          
           
             (3)
             1.
             
             Cor.
             12
             2.
             
          
           
             Protestants
             rule
             .
          
           
             Cal.
             in
             1.
             
             Ioa.
             4.
             v.
             1.
             
          
           
             Who
             are
             to
             try
             spirits
             according
             to
             Catholikes
             .
          
           
             According
             to
             Protestants
             .
          
           
             Conclusiō
             .
          
           
             (a)
             Matt.
             24
             4.5
             .
          
           
             (b)
             2.
             
             Pet.
             2.1
             
          
           
             (c)
             Ib.
             v.
             2.
             
          
           
             (d)
             2.
             
             Pet.
             2.10
             .
          
           
             (e)
             Ib.
             v.
             14.
             
          
           
             (f)
             Ib.
             v.
             19.
             
          
           
             (g)
             2.
             
             Pet.
             3.16
             .
          
           
             (h)
             Ibid.
             
          
           
             (i)
             Act.
             20.30
             .
          
           
             The
             second
             proof
             out
             of
             S.
             Peter
             .
          
           
             The
             scripture
             is
             to
             be
             interpreted
             by
             the
             same
             spirit
             ,
             by
             which
             it
             was
             penned
             
          
           
             (4)
             Ephes
             .
             4.
             
          
           
             Chrys
             .
             hom
             .
             de
             spir
             .
             sanct
             .
             adorando
             .
          
           
             Clem.
             ep
             .
             5.
             
          
           
             Cal.
             in
             Cōm
             .
             in
             hunc
             locum
             
          
           
             Bellar.
             l.
             3.
             c.
             6.
             de
             interpr
             .
             verbi
             Dei.
             
          
           
             Inference
             .
          
           
             Conclusiō
             .
          
           
             The
             third
             proofe
             out
             of
             S.
             Paul.
             
          
           
             The
             guift
             of
             interpreting
             scripture
             is
             
               gratia
               gratis
               data
            
             .
          
           
             It
             is
             not
             cōmon
             to
             all
             faythfull
             .
          
           
             Inferences
             .
          
           
             Matth.
             7.22
             
          
           
             Conclusiō
             .
          
           
             4.
             
             Proofe
             out
             of
             Ezechiel
             .
          
           
             By
             whom
             is
             described
             .
          
           
             The
             spirit
             .
          
           
             The
             persōs
             .
          
           
             The
             effects
             .
          
           
             The
             punishmēt
             of
             it
             .
          
           
             The
             spirit
             of
             false
             Prophets
             and
             Protestants
             compared
             .
          
           
             Hierem.
             29.8
             .
          
           
             The
             persōs
             .
          
           
             The
             effects
             .
          
           
             Inferences
             .
          
           
             Women
             seducers
             .
          
           
             Hier.
             epitom
             .
             1.
             epist.
             ad
             C●esiph
             .
          
           
             Conclusiō
             .
          
           
             The
             fifth
             proof
             out
             of
             Iob.
             
          
           
             Eliu
             the
             Busite
             his
             priuate
             spirit
             .
          
           
             Eliu
             ,
             &
             the
             Protestants
             spirit
             alike
             .
          
           
             3.
             
             Reg.
             22.23
             
          
           
             The
             sixth
             proofe
             out
             of
             S.
             Paul
             ,
             admonishing
             ,
             Who
             is
             an
             Heretike
             .
             
               Sanct.
               lib.
            
             2.
             
               mor.
               c.
            
             7.
             n.
             1.
             
          
           
             
               Aug.
               ep
            
             .
             162.
             
             Qui
             sententiam
             suam
             ,
             quāuis
             falsā
             &
             peruersā
             ,
             nulla
             pertinaci
             animo
             sitate
             defēdunt
             ;
             praeser
             tim
             inquam
             non
             audaciâ
             presumptionis
             pepererunt
             ,
             sed
             à
             seductis
             &
             in
             errorem
             lapsis
             parentibus
             acceperunt
             :
             quaerunt
             autē
             cauta
             solicitudine
             veritatem
             ,
             corrigi
             parati
             cum
             inuenerint
             ,
             nequaquā
             sunt
             inter
             haereticos
             ,
             deputandi
             .
          
           
             
               Aug.
               l.
            
             18.
             
               de
               ciuit
               .
               Dei
               c.
            
             51.
             
             Qui
             in
             ecclesia
             Dei
             morbidū
             aliquod
             prauumque
             sapiunt
             ,
             si
             correpti
             vt
             sanum
             rectūque
             sapiāt
             ,
             resistunt
             cōtumaciter
             ,
             suaque
             pestifera
             &
             mortifera
             dogmata
             emēdare
             nolūt
             ,
             sed
             defensare
             persistūt
             ,
             haeretici
             fiūt
             &
             foras
             exeuntes
             ,
             habentur
             in
             exercētibus
             inimicis
             .
          
           
             Aug.
             l.
             4.
             de
             Bapt.
             cont
             .
             Donat.
             c.
             16.
             
          
           
             Why
             an
             heretike
             is
             to
             be
             auoided
             .
          
           
             
               Tert.
               de
               prescript
               .
               cap.
            
             6.
             quia
             in
             quo
             damnatur
             sibi
             clegit
             .
          
           
             Conclusion
             
          
           
             The
             7.
             and
             last
             proofe
             out
             of
             diuers
             places
             of
             Script
             .
          
           
             (a)
             Prou.
             3.5
             7.
             
          
           
             (b)
             Iob.
             12.15
             .
          
           
             (c)
             Prou.
             14.12
             
          
           
             (d)
             Is
             .
             5.21
             .
          
           
             (e)
             Deut.
             12.9
             .
          
           
             (f)
             Rom.
             1.22
             .
          
           
             (g)
             Rom.
             2.8
             
          
           
             (h)
             Thes
             .
             1.8
             .
          
           
             Inference
             .
          
           
             (a)
             Is
             .
             19.11
             .
          
           
             (b)
             Apoc.
             5.1.2
             .
          
           
             (c)
             2.
             
             
               Pet
               ▪
            
             1.20
             .
          
           
             Aug.
             l.
             de
             vtilit
             .
             credend
             .
             cap.
             12.
             
          
           
             Cap.
             17.
             
          
           
             Cap.
             7.
             
          
           
             Bellarm.
             l.
             3.
             c.
             6.
             de
             interp
             .
             ●erbi
             Dei.
             
          
        
         
           Notes for div A12062-e12370
           
             What
             Fathers
             are
             cited
             .
          
           
             
               Aug.
               tom
            
             .
             7.
             
               contr
               .
               Iuliae
               .
               pelag
               .
               l.
            
             1.
             c.
             2
             Sed
             pauca
             paucorum
             ,
             quibus
             tamen
             nostri
             contradictores
             coguntur
             erubescere
             ,
             &
             cedere
             ,
             fi
             vel
             in
             ijs
             Dei
             timor
             ,
             vel
             ●ominum
             pudor
             ,
             tantum
             malum
             peruicaciam
             superauerit
             .
          
           
             What
             authority
             they
             haue
             .
          
           
             What
             proofes
             they
             bring
             .
          
           
             Testimonies
             of
             the
             Fathers
             in
             the
             first
             age
             
          
           
             (a)
             
               
                 Clem
                 l.
              
               10.
               recognit
               .
               Obseruadū
               est
               ,
               vt
               cùm
               lex
               Dei
               legitur
               ,
               non
               secundum
               proprij
               ingenij
               intelligentiā
               legatur
               :
               sunt
               enim
               multa
               in
               diuinis
               scripturis
               ,
               quae
               possunt
               trahi
               ad
               eū
               sensū
               ,
               quem
               sibi
               vnusquisq
               ,
               spōteprae
               sumit
               :
               sed
               fieri
               nō
               potest
               .
            
             
               In
               the
               secōd
               age
               .
            
          
           
             (b)
             Iren.
             Vnusquisque
             fictionem
             quam
             à
             semetipso
             adinueuit
             ,
             illam
             esse
             sapientiam
             dicit
             ,
             seque
             indubitaté
             ,
             incontaminatè
             ,
             &
             sincerè
             absconditum
             scire
             mysterium
             .
          
           
             (c)
             
               Tertul.
               l.
               de
               prescrip
               .
               c.
            
             42.
             fol.
             400.
             which
             booke
             he
             wrote
             an
             .
             197.
             
             Vnusquisque
             pro
             suo
             arbitrio
             modulatur
             quae
             accepit
             ,
             quemadmodum
             de
             suo
             arbitrio
             composuit
             qui
             tradidit
             .
          
           
             (d)
             
               Idem
               cap.
            
             38.
             fol.
             399.
             
             Quibus
             propositum
             fuit
             aliter
             docendi
             ,
             eos
             necessitas
             coegit
             aliter
             disponendi
             instrumenta
             doctrinae
             :
             vnde
             autē
             extranei
             &
             inimici
             Apostolis
             haeretici
             ,
             nisi
             ex
             diuersitate
             doctrinae
             ,
             quam
             vnusquisque
             suo
             arbitrio
             ,
             aut
             protulit
             ,
             aut
             recepit
             ?
          
           
             (e)
             
               Idem
               c.
            
             4.
             f.
             49.
             
             Qui
             lupi
             rapaces
             ,
             nisi
             sensus
             &
             spiritus
             subdoli
             ,
             ad
             infestandum
             gregem
             Christi
             intrinsecus
             delitescentes
             ?
          
           
             (f)
             
               Idem
               c.
            
             1
             Haereticus
             destinari
             potest
             is
             ,
             qui
             deserto
             quod
             prius
             fuerat
             ,
             id
             postea
             fibi
             elegit
             quod
             retrò
             nō
             erat
             .
             Idem
             .
             Haereses
             dictae
             graecâ
             voce
             ex
             interpretatione
             Electionis
             ,
             quâ
             quis
             siue
             ad
             instituēdas
             ,
             siue
             suscipiēdas
             eas
             vtitur
             :
             ideo
             &
             damnatū
             sibi
             dixit
             Haereticum
             ,
             quia
             in
             quo
             damnatur
             sibi
             elegit
             :
             Nobis
             verò
             nihil
             ex
             arbitrio
             licet
             inducere
             ,
             sed
             nec
             ●ligere
             quod
             alius
             de
             arbitrio
             suo
             indux●rit
             .
          
           
             (g)
             Idem
             .
             lib.
             2.
             cont
             .
             Marc.
             cap.
             2.
             
          
           
             (h)
             
               Id.
               lib.
            
             4.
             
               ad
               Marci
               .
               cap.
            
             4.
             
             Humanae
             temeritatis
             ,
             non
             diuinae
             authoritatis
             est
             haeresis
             negotiū
             ,
             quae
             sic
             semper
             emendat
             Euangelia
             ,
             dum
             vitiat
             .
          
           
             (i)
             
               Idem
               de
               praescrip
               .
               c.
               p.
            
             17.
             fol.
             393.
             
             Nihil
             proficit
             congressio
             scripturarū
             ,
             nisi
             planè
             vt
             stomachi
             quis
             ineat
             auersionem
             aut
             cerebri
             .
             quid
             promoue
             bis
             exercitatissime
             Scripturarum
             cùm
             fi
             quid
             defenderis
             ,
             negatur
             ex
             aduerso
             ;
             fi
             quid
             negaueris
             ,
             defendatur
             :
             &
             tu
             quidem
             nihil
             perdes
             nifi
             vocem
             in
             contentione
             ,
             nihil
             consequeris
             nifi
             bilem
             ex
             blasphematione
             .
          
           
             Valent.
             non
             materiā
             ad
             scripturas
             ,
             sed
             scripturas
             ad
             materiam
             excogitauit
             .
             fol.
             399.
             c.
             38.
             
          
           
             (k)
             Aug.
             de
             Genes
             .
             ad
             literam
             lib.
             1.
             cap.
             18.
             
          
           
             (l)
             
               Clem.
               Alex
               .
               libr.
            
             3.
             
             Quanquā
             ij
             ▪
             qui
             haereses
             sectantur
             ,
             audeant
             vti
             Propheticis
             scripturis
             :
             tamen
             primùm
             neque
             omnibus
             vtuntur
             ,
             neque
             integrè
             ,
             sed
             quae
             ambiguae
             dictae
             sunt
             intelligentes
             ,
             transferunt
             illas
             in
             priuatas
             suas
             opiniones
             .
          
           
             In
             the
             3.
             age
             
          
           
             (m)
             Aug.
             l.
             2.
             de
             doct
             .
             Christ.
             c.
             42.
             
          
           
             (n)
             
               Cyp.
               de
               vnit
               .
               Ecclesiae
            
             .
             Christianos
             se
             vocant
             ,
             &
             ambulantes
             in
             tenebris
             ,
             habere
             se
             lumen
             existimant
             ;
             blandiente
             aduersario
             atque
             fallente
             ,
             qui
             secundum
             Apostoli
             vocem
             ,
             transfigurat
             se
             in
             Angeli
             lucem
             ,
             velut
             Angelum
             lucis
             ,
             &
             subornat
             suos
             velut
             Ministros
             iustitiae
             ,
             efferentes
             noctem
             pro
             die
             ,
             interitum
             pro
             salute
             ,
             desperationem
             sub
             obtentu
             spei
             ,
             perfidiam
             sub
             pretextu
             fidei
             ,
             Antichristum
             sub
             vocabulo
             Christi
             .
          
           
             (o)
             Tom.
             1.
             epist.
             55.
             
             Nemo
             aduersus
             sacerdotum
             collegium
             quidquid
             moueret
             ,
             nemo
             post
             diuinum
             iudicium
             ,
             post
             populi
             suffragium
             ,
             post
             coepiscoporum
             consensum
             ,
             iudicem
             se
             ▪
             ●on
             iam
             Episcopi
             ,
             sed
             Dei
             faceret
             .
             Nemo
             dissidio
             vnitatis
             Christi
             ecclesiā
             scinderet
             ;
             nemo
             ●ibi
             placens
             ,
             &
             tumens
             s●or●im
             foris
             haeresim
             nouam
             conderet
             ▪
             
          
           
             (p)
             
               Idem
               .
               ep
            
             .
             65.
             
             Haec
             initia
             Haereticorum
             ,
             &
             ortus
             ,
             atque
             conatus
             Schismaticorum
             malè
             cogitātium
             ,
             vt
             sibi
             placeant
             ,
             vt
             praepositum
             superbo
             tumore
             contemnant
             ▪
             ab
             Ecclesia
             receditur
             sic
             ,
             altare
             foris
             collocatur
             ,
             pacē
             &
             ordinationem
             &
             vnitatem
             relinqunt
             .
          
           
             (q)
             Tom.
             3.
             
               praefat
               .
               de
               Card.
               oper
            
             .
             Tā
             in
             diuinis
             quam
             in
             philosophorum
             doctrinis
             ,
             nec
             tutū
             ,
             nec
             honestum
             in●ruditos
             ,
             &
             ignaros
             sēsuum
             ad
             literas
             illas
             pertinentium
             ,
             consilire
             ad
             discussionem
             eorum
             quae
             nesciunt
             ,
             &
             de
             his
             sibi
             vsurpare
             magisterium
             quae
             ignorant
             .
             In
             the
             fourth
             age
             .
          
           
             (r)
             Aug.
             tom
             .
             7.
             cont
             .
             Iulian.
             lib.
             1.
             c.
             2.
             
          
           
             (s)
             
               Amb.
               in
               Tit.
               cap.
            
             3.
             
             Haeretici
             sunt
             ,
             qui
             per
             verba
             legis
             ,
             legem
             impugnant
             :
             proprium
             enim
             sens●m
             verbis
             astruunt
             ,
             vt
             prauitatem
             mentis
             suae
             legis
             authoritate
             commēdent
             .
          
           
             (t)
             Magni
             periculi
             res
             est
             ,
             si
             post
             tot
             Prophetarum
             oracula
             ,
             post
             Apostolorum
             testimonia
             ,
             post
             Martyrum
             vulnera
             ,
             veterem
             fidem
             quasi
             nouellam
             discutere
             praesumas
             ;
             &
             post
             tam
             manifestos
             duces
             in
             errore
             permaneas
             ,
             &
             post
             moriētium
             sudorem
             otiosa
             disputatione
             contendas
             :
             veneremurergo
             in
             Sanctorū
             gloria
             fidē
             nostram
             .
          
           
             (u)
             Prosp
             .
             lib.
             de
             ingrat●
             .
          
           
             (w)
             Aug.
             ep
             .
             903.
             ad
             Hier
             
          
           
             (x)
             Oros
             .
             lib.
             7.
             hist.
             c.
             43.
             
          
           
             (y)
             Dam.
             ep
             .
             124.
             
          
           
             (z)
             
               Hier.
               ad
               Paulin.
               ep
            
             .
             2.
             
             Haeretici
             quidquid
             di
             xerint
             legē
             putant
             ,
             nec
             scire
             dignātur
             quid
             Apostoli
             quid
             Prophetae
             sēserint
             ,
             sed
             ad
             suum
             sēsum
             incongrua
             aptant
             testimonia
             ,
             quasi
             grande
             &
             non
             vitiosissimum
             docendi
             genus
             ,
             deprauare
             sententias
             ,
             &
             ad
             voluntatem
             suam
             scripturam
             trahere
             rēpugnantem
             .
          
           
             (a)
             
               Idem
               in
               cap.
            
             5.
             
             
               Amos.
               &
            
             10.
             
             
               Ose
               tom
            
             .
             5.
             
             Haeretici
             adeo
             acumen
             &
             sensus
             ingenij
             percipientes
             ,
             vt
             bona
             naturae
             in
             Dei
             cultum
             verterent
             ,
             fecerunt
             sibi
             ex
             his
             idola
             :
             nullus
             autem
             potest
             haeresim
             struere
             ,
             nisi
             qui
             ardentis
             est
             ingenij
             ,
             &
             habet
             dona
             naturae
             :
             talis
             Valentinus
             ,
             Marcion
             ,
             isti
             quia
             terrae
             bona
             verterunt
             in
             titulos
             mortuorum
             ,
             quia
             omnis
             doctrina
             eorum
             non
             ad
             viuentes
             refertur
             ,
             sed
             ad
             mortuos
             ,
             tam
             eos
             quos
             colunt
             ,
             quam
             quos
             despiciunt
             .
          
           
             (b)
             
               Idem
               tom
            
             .
             4.
             in
             8.
             
             Ose
             .
             Sermones
             &
             sensus
             sacros
             verterunt
             in
             Idola
             ,
             quae
             de
             suo
             corde
             finxerunt
             .
          
           
             (c)
             
               Idem
               in
               c.
            
             4.
             
             
               Os
               .
               tom
            
             .
             1.
             
             Perdito
             mentis
             iudicio
             ,
             adorant
             idola
             quae
             de
             suo
             corde
             finxerūt
             :
             fornicationis
             spiritu
             possidentur
             .
          
           
             (d)
             Sensus
             ,
             &
             eloquia
             Scripturae
             Haeretici
             posuerūt
             infomentum
             superstitionis
             ,
             &
             imagines
             diuersorum
             dogmatum
             &
             abominationes
             offendiculorū
             suorum
             fecerūt
             ex
             ijs
             .
          
           
             (e)
             In
             5.
             
             
               Dan
               fol.
            
             45.
             
             Haeretici
             assumunt
             prophetarum
             verba
             ,
             &
             testimonijs
             diuinae
             scripturae
             vtuntur
             ad
             suum
             sensum
             ,
             &
             dant
             bibere
             his
             quos
             decipiūt
             ,
             &
             cum
             quibus
             fornicati
             sunt
             .
          
           
             (e)
             
               In
               cap.
            
             5.
             
             Os
             .
             Omnes
             gentiliū
             &
             Haereticorum
             questiones
             eaedem
             sunt
             ,
             quia
             non
             scripturarum
             authoritatē
             sed
             humanae
             rationis
             sequūtur
             .
          
           
             (g)
             
               In
               Ez.
            
             16.
             tom
             .
             4.
             
             Nostra
             Hierusalem
             visio
             pacis
             ab
             haereticis
             scinditur
             ,
             quando
             vnum
             laterum
             testimonium
             scripturae
             de
             proprijs
             carpentes
             locis
             conantur
             assuere
             his
             ,
             quibus
             non
             queunt
             coaptare
             :
             vae
             qui
             suunt
             ceruicalia
             sub
             omni
             cubito
             .
          
           
             (h)
             
               In
               Ezech.
            
             13.
             tom
             .
             4.
             
             Vae
             Haereticis
             his
             ,
             qui
             doctrinis
             requiem
             pollicentes
             ,
             omnem
             aetatem
             ,
             sexumq
             ,
             decipiunt
             ,
             vt
             capiant
             animas
             miserorum
             propter
             pugillum
             hordei
             ,
             non
             panem
             integrū
             ,
             seu
             solid
             a
             testimonia
             scripturarum
             ,
             sed
             quae
             haeretica
             prauitate
             fracta
             ,
             dissecta
             ,
             &
             sanctos
             quosque
             decipiunt
             ,
             &
             ad
             mortem
             trahunt
             ,
             &
             peccatores
             varijs
             promissionibus
             consiliare
             contendunt
             .
          
           
             (i)
             Epist.
             16.
             
               ad
               Ioan.
               Hieros
            
             .
             Manichaei
             ,
             Marcion
             ,
             Hebion
             ,
             Gnostici
             ,
             quae
             de
             purissimo
             scripturarum
             fonte
             assumunt
             testimonia
             ,
             non
             ita
             interpretantur
             vt
             scripta
             suut
             ,
             sed
             simplicitatem
             sermonis
             Ecclesiastici
             id
             volunt
             significare
             quod
             ipsi
             sentiunt
             .
          
           
             (k)
             
               In
               Os
            
             .
             9.
             
             Aliqui
             qui
             se
             Deum
             videre
             iactant
             ,
             &
             non
             spiritu
             sancto
             reguntur
             ;
             sed
             daemoniaco
             in
             partes
             varias
             circūferente
             &c.
             In
             1.
             
             
               Gal.
               tom
            
             .
             6.
             
             Philomelam
             Apellis
             virginem
             Angelus
             quidam
             diabolici
             spiritus
             &
             peruersus
             impleuit
             .
          
           
             (l)
             
               In
               Gal.
            
             5.
             tom
             .
             6.
             
             Haeresis
             ad
             opera
             carnis
             refertur
             ,
             graecè
             ab
             Electione
             dicitur
             ,
             quod
             scilicet
             eam
             sic
             sibi
             eligit
             vnusquisque
             disciplinam
             ,
             quā
             putat
             esse
             meliorem
             .
             quicunque
             aliter
             scripturam
             intelligit
             quam
             sensus
             Spiritus
             sancti
             flagitat
             ,
             Haereticus
             appellari
             potest
             .
          
           
             In
             the
             5.
             age
             
          
           
             (m)
             
               Euseb
               .
               l.
            
             1.
             c.
             27.
             hist.
             Quod
             sens●s
             scripturarū
             arbitratu
             suo
             interpretantur
             .
          
           
             (n)
             Non
             aliunde
             ortae
             sunt
             haereses
             quam
             quod
             quisque
             Haereticorum
             priuatā
             sententiam
             à
             proprio
             spiritu
             haustā
             cōmuni
             Ecclesiae
             sentētiae
             anteponat
             .
          
           
             (o)
             
               De
               Geness
               lib.
            
             7.
             cap.
             9.
             
             Non
             ob
             aliud
             sunt
             Haeretici
             ,
             nisi
             quia
             scripturas
             nō
             intelligentes
             ,
             suas
             falsas
             opiniones
             contra
             earum
             veritatem
             peruicaciter
             asserunt
             :
          
           
             (p)
             Tom.
             8.
             
             Psalm
             .
             158.
             
             Conc.
             1.
             
             Diuina
             eloquia
             periculosa
             sunt
             his
             ,
             qui
             ea
             velint
             ad
             cordis
             sui
             peruersitatem
             detorquere
             ,
             haec
             est
             magna
             &
             inusitata
             peruersitas
             ,
             quia
             cum
             debent
             ipsi
             viuere
             secundum
             voluntatem
             Dei
             ,
             volunt
             viuere
             secundum
             voluntatē
             suam
             ,
             rectam
             arbitrantes
             ,
             non
             quod
             Deus
             vult
             ,
             sed
             quod
             ipsi
             volunt
             .
          
           
             (ç)
             
               Aug.
               Confess
               .
               l.
            
             12.
             cap.
             25.
             
             Veritas
             tua
             Domine
             ,
             nec
             mea
             est
             ,
             nec
             illius
             ,
             aut
             alius
             ,
             sed
             omnium
             quos
             ad
             eius
             communionem
             publicè
             vocas
             ;
             terribiliter
             admonens
             nos
             ,
             vt
             nolimus
             eam
             habere
             priuatam
             ,
             ne
             priuemur
             eâ
             .
             Nam
             quisquis
             id
             quod
             tu
             fruendum
             omnibus
             proponis
             sibi
             propriè
             vendicat
             ,
             &
             suum
             esse
             vult
             quod
             omnium
             est
             ,
             à
             communi
             propellitur
             ad
             sua
             ,
             id
             est
             ,
             à
             veritate
             ad
             mendacium
             .
          
           
             (q)
             
               Aug.
               de
               na
               ●
               gra
               .
               c.
            
             42.
             
             Quod
             scripturas
             ónes
             secundum
             priuatos
             sēsus
             legerunt
             
          
           
             (r)
             
               Lib.
               de
               Baptis
               .
               cont
               Donat.
            
             Nimis
             amādo
             sententiam
             suā
             ,
             vel
             inuidendo
             melioribus
             vsque
             ad
             praecidēdae
             cōmunionis
             ,
             &
             condendae
             schismatis
             vel
             haeresis
             sacrilegium
             peruenire
             diabolica
             praesumptione
             .
          
           
             (s)
             Videtis
             vos
             agere
             ,
             omnis
             vt
             è
             medio
             scripturarum
             auferatur
             authoritas
             ,
             &
             suus
             cuique
             author
             animus
             fit
             ,
             quid
             in
             quaque
             scriptura
             probet
             ,
             &
             improbet
             ,
             id
             est
             ,
             non
             vt
             authoritati
             scripturarum
             subijciatur
             ad
             fidem
             ,
             sed
             sibi
             scripturas
             ipse
             subijciat
             .
          
           
             (t)
             
               Cyril
               .
               Alex
               l.
            
             2.
             
               thesaur
               .
               c.
            
             3.
             
             Probè
             facerent
             haeretici
             omnes
             ,
             si
             vndique
             studerent
             verum
             scripturarum
             sensum
             venari
             ,
             nec
             ad
             voluntatem
             suam
             omnia
             vert●re
             .
          
           
             (u)
             
               V●c
               .
               Lyr.
               commonit
            
             .
             Si
             quis
             videtur
             Propheta
             esse
             ,
             aut
             spiritualis
             rerum
             ●piritualium
             magister
             ,
             sūmo
             studio
             vnitatis
             &
             aequalitatis
             cultor
             existat
             ,
             vt
             neque
             opiniones
             suas
             ceteris
             praeferat
             ,
             &
             ab
             vniuersorū
             sensibus
             non
             recedat
             .
          
           
             (w)
             Scripturam
             sacram
             pro
             ipsa
             sui
             altitudine
             ,
             non
             vno
             eodemque
             sensu
             omnes
             accipiūt
             ,
             sed
             eadem
             eloquia
             aliter
             atque
             a●iter
             ,
             alius
             &
             alius
             interpretatur
             ,
             vt
             pene
             quot
             homines
             sunt
             ,
             tot
             illic
             sententiae
             erui
             posse
             videantur
             :
             &
             id●irco
             multum
             necesse
             est
             propter
             tantos
             tā
             varij
             erroris
             āfractus
             ,
             vt
             Propheticae
             &
             Apostolicae
             interpretationis
             linea
             secundum
             Ecclesiastici
             &
             catholici
             sensus
             normā
             dirigatur
             .
          
           
             (x)
             
               Bed.
               in
            
             2.
             
             Pet.
             1.
             
             Queadmodum
             Prophetae
             non
             sua
             propria
             ,
             sed
             Dei
             verba
             scribebant
             ,
             tradebant
             ,
             praedicabant
             :
             ita
             &
             Lector
             eorum
             non
             sua
             propria
             interpretatione
             potest
             vti
             ,
             nec
             à
             sensu
             veritatis
             exorbitet
             .
             Ideo
             dicimus
             ,
             ne
             quis
             ad
             libitum
             suum
             scripturas
             exponere
             audeat
             .
          
           
             Beda
             .
          
           
             (z)
             
               Luth.
               vt
               Coclaeus
               a.
            
             15.24
             .
             pag.
             125.
             
             Neque
             nos
             impedire
             debet
             quod
             alij
             gloriantur
             de
             spiritu
             ,
             &
             scripturas
             parui
             faciunt
             .
             Sed
             ,
             bone
             amice
             ,
             spiritus
             huc
             ,
             spiritus
             illuc
             :
             ego
             quoque
             fui
             in
             spiritu
             ,
             atque
             etiam
             vidi
             spiritus
             (
             si
             omnino
             de
             proprijs
             gloriandum
             est
             )
             fortè
             plusquam
             illiipsi
             intra
             annum
             videbunt
             ,
             quotiescumque
             etiam
             gloriantur
             ;
             &
             spiritus
             meus
             etiam
             in
             aliquo
             se
             ostendit
             ,
             cùm
             tamen
             spiritus
             corum
             in
             angulo
             fit
             tacitus
             .
          
           
             Of
             Caluin
             .
          
           
             (a)
             
               Cal.
               l.
            
             4.
             instit
             .
             17.19
             .
             Horribili
             fascino
             Satā
             mentes
             eorum
             demētauit
             .
             Sathā
             perturbulen
             tos
             spiritus
             hodie
             quoque
             molitur
             .
          
           
             (b)
             
               Calu.
               l.
            
             3.
             
             Instit.
             2.10
             .
             Tot
             vanitatis
             recessus
             habet
             ,
             tot
             mendacij
             la
             tebris
             scatet
             cor
             humanum
             ,
             tam
             fraudulente
             hypocrisi
             obtectū
             est
             ,
             vt
             seipsum
             saepe
             fallat
             .
          
           
             (c)
             
               Calu.
               in
            
             1.
             
             Ioan.
             41.
             .
             Multi
             falsi
             doctores
             titulum
             spiritus
             mentiuntur
             .
             Insurgunt
             multi
             fanatici
             homines
             qui
             se
             temere
             iactant
             spiritu
             Dei
             praeditos
             esse
             .
          
           
             (d)
             Stulti
             sunt
             qui
             ad
             honorifici
             tituli
             strepitū
             attoniti
             ▪
             &c.
             
          
           
             (e)
             Loquuntur
             priuato
             suo
             nomine
             ,
             prodeunt
             priua
             to
             suo
             nomine
             ,
             proferunt
             ex
             proprio
             sensu
             .
          
           
             (f)
             Tom.
             7.
             
               cont
               .
               Iulian.
               Pelag.
               lib.
            
             2.
             
               prope
               finem
            
             .
             Eorum
             ergo
             appende
             sententias
             ,
             nolo
             esse
             plures
             ,
             vt
             eas
             te
             pigeat
             numerare
             ,
             sed
             non
             sunt
             leues
             ,
             vt
             eas
             dedigneris
             appendere
             ,
             imò
             tam
             sunt
             graues
             ,
             vt
             te
             videam
             sub
             earum
             onere
             laborare
             .
          
           
             (g)
             Hic
             sunt
             &
             ceteri
             ,
             quorum
             te
             mouere
             debet
             tanta
             consensio
             .
             non
             est
             ita
             ,
             sicut
             stylo
             maledico
             scribis
             ,
             conspiratio
             perditorum
             :
             in
             Ecclesia
             Catholica
             ,
             doctrinae
             sanae
             studijs
             claruerunt
             spiritualibus
             armis
             muniti
             ,
             &
             accincti
             :
             strenua
             contra
             Haereticos
             bella
             gesseruut
             :
             perfunctis
             fideliter
             suae
             dispensationis
             laboribus
             in
             pacis
             gremio
             dormierunt
             .
          
           
             (h)
             Finge
             te
             nescire
             quid
             dicunt
             Ecclesiae
             sanctae
             tot
             tantique
             Doctores
             ,
             qui
             vita
             optimè
             gesta
             debellatisque
             suorū
             temporum
             erroribus
             ,
             gloriosissimè
             de
             hoc
             saeculo
             ,
             antequam
             vos
             ebulliretis
             ,
             exierunt
             .
          
           
             (i)
             Tom.
             7.
             
               cont
               .
               Iulian.
               Pelagianum
               lib.
            
             2.
             
               prope
               finem
            
             .
             Verū
             etsi
             tales
             nō
             fuerunt
             in
             his
             causis
             ,
             quas
             ad
             s●
             delatas
             ,
             &
             inter
             partes
             cognitas
             ,
             cū
             hic
             viuerēt
             ,
             suo
             iudicio
             definierunt
             ;
             ad
             hanc
             tamen
             causam
             tales
             erant
             ,
             quando
             de
             illa
             sententias
             protulerunt
             :
             nullas
             nobiscum
             ,
             vel
             vobiscum
             amicitias
             vel
             attenderunt
             ,
             vel
             inimicitias
             exercuerunt
             ,
             neque
             nobis
             neque
             vobis
             irati
             sunt
             ;
             neque
             nos
             neque
             vos
             miserati
             sunt
             :
             quod
             inuenerunt
             in
             Ecclesia
             ,
             tennerunt
             ;
             quod
             didicerunt
             ,
             docuerūt
             ;
             quod
             à
             Patribus
             acceperunt
             ,
             hoc
             filijs
             tradiderunt
             .
             Nondum
             vobiscum
             apud
             istos
             iudices
             aliquid
             agebamus
             ,
             &
             apud
             eos
             acta
             est
             causa
             nostra
             :
             nec
             nos
             nec
             vos
             eis
             noti
             fueramus
             ,
             &
             eorum
             pro
             nobis
             latas
             contra
             vos
             sententias
             recitamus
             ;
             nondum
             vobiscum
             certabamus
             ,
             &
             eis
             pronuntiantibus
             vicimus
             .
          
           
             (k)
             Tom.
             7.
             
               cont
               .
               Iulian.
               P●lag
               .
               lib.
            
             1.
             cap.
             2.
             
               circa
               medium
            
             .
             Quod
             credunt
             ,
             credo
             ;
             quod
             tenent
             ,
             teneo
             ;
             quod
             docent
             ,
             doceo
             ;
             quod
             praedicant
             ,
             praedico
             .
             Istis
             cede
             ,
             &
             mihi
             cedis
             ;
             acquiesce
             istis
             ,
             &
             quiescis
             à
             me
             :
             postremò
             ,
             si
             mihi
             per
             eos
             amicus
             fieri
             non
             vis
             ,
             saltem
             peto
             ,
             ne
             per
             me
             illorū
             efficiaris
             inimicus
             :
             sed
             quomodo
             non
             efficieris
             ,
             si
             in
             isto
             errore
             permanseris
             ?
             Quantum
             ergo
             meliùs
             ,
             vt
             his
             accedas
             ,
             ab
             illo
             recedas
             ?
             Tantùmne
             apud
             te
             possunt
             Pelagius
             &
             Caelestius
             ,
             vt
             à
             solis
             ortu
             vsque
             ad
             occasum
             ,
             tot
             ac
             tantos
             Catholicae
             fidei
             Doctores
             ,
             &
             defensores
             antiquos
             ,
             &
             nostrae
             aetati
             contiguos
             ,
             dormientes
             &
             manentes
             ,
             non
             solùm
             deserere
             ,
             verum
             etiā
             Manichaeos
             audeas
             appellare
             ?
          
           
             (l)
             Tom.
             7.
             
               cont
               .
               Iulian.
               Pelagian
               .
               lib.
            
             2.
             
               prope
               finem
            
             Et
             vsque
             adeo
             permiscuit
             ima
             sūmis
             longus
             dies
             ,
             vsque
             adeo
             tenebrae
             lux
             ,
             &
             lux
             tenebrae
             esse
             dicuntur
             ,
             vt
             videant
             Pelagius
             ,
             Caelestius
             ,
             Iulianus
             ;
             &
             caeci
             sunt
             Hilarius
             ,
             Gregorius
             ,
             Ambrosius
             ?
          
           
             (m)
             Tom.
             7.
             
               contra
               Iulian.
               Pelag.
               lib.
            
             1.
             cap.
             2.
             
               sub
               finem
            
             .
             Vt
             inuante
             meliore
             atque
             fortiore
             ,
             te
             vinceres
             ;
             &
             animositatem
             ,
             quid
             aliud
             ,
             quàm
             humanam
             ,
             quâ
             cupis
             tuam
             qualiscunque
             sit
             ,
             quoniam
             tua
             iam
             facta
             est
             ,
             praeualere
             sententiam
             ,
             potentiore
             pietate
             superares
             ?
          
           
             (n)
             Ibidem
             .
             Sed
             istis
             Sacerdotibus
             ,
             vel
             potius
             in
             eis
             ipsi
             Domino
             Christo
             ,
             non
             velut
             qui
             nunc
             primùm
             veneris
             ,
             traderes
             ,
             fed
             velut
             qui
             recesseras
             redderes
             ?
          
           
             (o)
             Tom.
             7.
             
               contra
               Iulian.
               Pelag
               lib.
            
             2.
             
               versus
               f●nem
            
             .
             Quantò
             tibi
             essent
             isti
             Iudices
             optabiliores
             ,
             si
             teneres
             Catholicam
             fidem
             ;
             tantò
             tibi
             sunt
             terribilio●es
             ,
             quia
             oppugnas
             Catholicam
             fidem
             ,
             quam
             in
             lacte
             suxerunt
             ,
             quam
             in
             cibo
             sumpserunt
             ,
             cuius
             lac
             &
             cibum
             paruis
             magnisque
             ministrauerunt
             ,
             quam
             contra
             inimicos
             ,
             etiam
             vos
             tunc
             nondum
             natos
             ,
             vnde
             nunc
             reuelamini
             ,
             appertissimè
             ac
             fortissimè
             defenderunt
             .
             Talibus
             post
             Apostolos
             sancta
             Ecclesia
             plantatoribus
             ,
             rigatoribus
             ,
             aedificatoribus
             ,
             pastoribus
             ,
             nutritoribus
             creuit
             :
             ideo
             prophanas
             voces
             ve●●rae
             nouitatis
             expauit
             ,
             &
             cautâ
             ac
             sobriâ
             ex
             admonitione
             Apostolicâ
             ;
             ne
             sicut
             serpens
             Euam
             seduxit
             astutiâ
             suâ
             ,
             sic
             &
             mens
             eius
             corrumperetur
             à
             castitate
             quae
             est
             in
             Christo
             :
             Catholicae
             fidei
             virginitati
             infidias
             vestri
             dogmatis
             surrepentis
             exhorruit
             ,
             &
             tanquā
             caput
             colubri
             calcauit
             ,
             obtriuit
             ,
             abiecit
             .
             His
             igitur
             eloquijs
             &
             tāta
             authoritate
             sanctorum
             ,
             profectò
             aut
             sanaberis
             ,
             Dei
             misericordiâ
             donante
             ,
             quod
             quantū
             tibi
             optem
             ,
             videt
             qui
             faciat
             ;
             aut
             si
             ,
             quod
             abominor
             ,
             in
             eadem
             quae
             tibi
             videtur
             sapientia
             ,
             &
             est
             magna
             stultitia
             ,
             perduraueris
             ,
             non
             tu
             iudices
             quaesiturus
             es
             ,
             vbi
             causam
             tuam
             purges
             ,
             sed
             vbi
             tot
             Sanctos
             Doctores
             egregios
             ,
             atque
             memorabiles
             Catholicae
             veritatis
             accuses
             ,
             Irenaeum
             ,
             Cyprianum
             ,
             Reticium
             ,
             Olympium
             ,
             Hilarium
             ,
             Gregorium
             ,
             Ambrosium
             ,
             Basilium
             ,
             Ioannem
             ,
             Innocentium
             ,
             Hieronymum
             ,
             ceterosque
             socios
             ac
             participes
             eorum
             ,
             insuper
             &
             vniuersam
             Christi
             Ecclesiam
             ,
             cui
             diuinae
             familiae
             Dominica
             cibaria
             fid
             eliter
             ministrantes
             ,
             ingenti
             in
             Dominogloria
             claruerunt
             .
             Aduersus
             hanc
             autem
             miserabilem
             ,
             quam
             Deus
             auertat
             ,
             insaniam
             ,
             sic
             respondendum
             esse
             video
             libris
             tuis
             ,
             vt
             fides
             quoque
             aduersus
             te
             defendatur
             istorum
             ,
             sicut
             contra
             impios
             ,
             &
             Christi
             professos
             inimicos
             etiam
             ipsum
             de
             fenditur
             Euangelium
             .
          
        
         
           Notes for div A12062-e15840
           
             Diuersity
             of
             Spirits
             .
          
           
             Greg.
             lib.
             4.
             
             Dial.
             cap.
             3.
             
          
           
             In
             nature
             and
             essence
             .
          
           
             (a)
             Heb.
             1.14
             .
          
           
             (b)
             1.
             
             Pet.
             5.
             
          
           
             In
             state
             and
             condition
             .
          
           
             In
             worke
             &
             operation
             .
          
           
             S.
             Bernard
             .
             serm
             .
             de
             7.
             spiritibus
             .
          
           
             (c)
             1.
             
             Ioan.
             4.2
             .
          
           
             (d)
             Psal
             .
             103
             4.
             
          
           
             (e)
             Psal
             .
             77.49
             .
          
           
             (e)
             Psal
             .
             77.49
             .
          
           
             (f)
             Col.
             2.18
             
          
           
             (h)
             1.
             
             Cor.
             2.11
             .
          
           
             (g)
             1.
             
             Cor.
             2.12
             .
          
           
             Diuers
             sortes
             of
             apparitions
             .
          
           
             Spiritual
             &
             internall
             .
          
           
             Sensible
             &
             externall
             .
          
           
             In
             the
             imagination
             .
          
           
             By
             Oracles
             .
          
           
             Aug.
             de
             spir
             .
             &
             lit
             .
             c.
             25.
             
          
           
             By
             Visions
             .
          
           
             (a)
             Act.
             15.
             
          
           
             By
             dreames
             
          
           
             Apparitiōs
             of
             God.
             
          
           
             (a)
             Gen.
             3.
             
          
           
             (b)
             Gen.
             6.
             
          
           
             (c)
             Gen.
             17.
             
          
           
             (d)
             Exod.
             3.
             
             Gen.
             6.
             
             Gen.
             20.
             
          
           
             (e)
             Gen.
             32.
             
          
           
             (f)
             Exod.
             11.
             
          
           
             (g)
             Ezech.
             6.
             
          
           
             (h)
             Isa
             .
             6.
             
          
           
             (i)
             Dan.
             7.
             
          
           
             (k)
             Gen.
             21.
             
          
           
             (l)
             Gen.
             23.
             
          
           
             (m)
             Iosue
             2.
             
          
           
             (*)
             Iudic.
             6.
             
          
           
             (n)
             Tobie
             6.
             
          
           
             (o)
             4.
             
             Reg.
             1.
             
          
           
             (p)
             2.
             
             Reg.
             14
             
          
           
             (q)
             Luc.
             1.
             
             In
             what
             places
             .
          
           
             (r)
             Luc.
             22.
             
          
           
             (s)
             Gen.
             32.25
             .
          
           
             (*)
             Gen.
             32.
             
          
           
             (t)
             Iud.
             6.12
             
          
           
             (u)
             Dan.
             3.
             
          
           
             (w)
             Luc.
             1.
             
          
           
             (x)
             Act.
             10.
             
          
           
             To
             what
             kind
             of
             persons
             .
          
           
             In
             what
             tymes
             .
          
           
             Apparitiōs
             of
             Diuels
             in
             the
             shape
             of
             beasts
             .
          
           
             Delrio
             disqu
             .
             lib.
             2.
             q.
             30.2
             .
             p.
             160.
             
          
           
             (a)
             Gen.
             2.
             
          
           
             (b)
             Mar●l
             l.
             5.
             cap.
             7.
             
          
           
             (c)
             Iouius
             in
             Elench
             .
          
           
             (d)
             Hugo
             Flor.
             Chron.
             Pet.
             Clun
             .
             lib.
             de
             mir
             .
          
           
             (e)
             Metaphr
             .
             apud
             Surmense
             Maij.
             
          
           
             (f)
             Damian
             .
             in
             eius
             vitae
             .
          
           
             (g)
             Hieron
             .
             in
             Hilar.
             
          
           
             (h)
             Marulus
             lib.
             5.
             cap.
             7.
             
          
           
             (i)
             Athan.
             vita
             S.
             A●
             .
          
           
             (k)
             Su●
             .
             eius
             vita
             Maij
             mense
             .
          
           
             (l)
             Remig.
             c.
             13.
             l.
             1.
             daem
             .
          
           
             (m)
             Ioan.
             Nid
             .
             l.
             vlt.
             Forniicae
             .
          
           
             (n)
             
               Sozem.
               lib.
            
             6.
             cap.
             28.
             
             Of
             women
             and
             men
             .
          
           
             (o)
             Matth.
             4.
             
             Beat.
             Vincen.
             mag
             .
             hist
             ,
             Stel.
             in
             Lucam
             .
             Gen.
             concord
             .
             Caiet
             .
             3.
             parte
             q.
             7.
             
          
           
             (p)
             Cyp.
             de
             ador
             .
             Anast.
             l.
             3.
             q.
             
               37.
               2.
            
             
             Reg.
             28.
             
          
           
             (q)
             Sulpit.
             vita
             Martin
             .
          
           
             (r)
             Greg.
             4.
             
             Dial.
             10.
             
          
           
             (s)
             Sur.
             t●m
             .
             ●
             .
             Inn.
             7.
             
          
           
             (*)
             Marul
             .
             l.
             5.
             c.
             7.
             
             Sab.
             exemp
             .
             lib.
             10.
             c.
             23.
             
          
           
             (t)
             Tyreus
             lib.
             1.
             de
             apparit
             ▪
             c.
             5.
             
             Seba●t
             .
             Michaelis
             pneumat
             .
             c.
             4.
             
             Binsfeld
             .
             confess
             .
             malefic
             .
             praelud
             .
             12.
             
          
           
             (u)
             Luth.
             de
             Missa
             abrog
             .
          
           
             (w)
             Zuing.
             de
             supplem
             .
             Eucharistiae
             .
          
           
             (x)
             Luth.
             sup
             .
          
           
             (y)
             Luth.
             lib.
             cont
             .
             Carol.
             
          
           
             
               Of
               Saints
               ,
               Angells
               ,
               Christ
               and
               God.
               
            
             
               Of
               Incubi
               ▪
            
             
               Of
               Chimera's
               .
            
             
               As
               God.
               
            
             
               As
               seruāts
               .
               Apparitiōs
               of
               soules
               in
               Limbo
               .
            
          
           
             (z)
             Math.
             1●
             
          
           
             (a)
             2.
             
             Mach.
             15.
             
          
           
             (b)
             Eccl.
             46.23
             .
             1.
             
             Reg.
             28.
             
          
           
             (*)
             Aug
             l.
             de
             cura
             pro
             mort
             
               ●
               .
               15
            
             .
             Ambr.
             lib.
             in
             Luc.
             Basil
             ▪
             ep
             .
             80.
             martyr
             .
          
           
             (c)
             Greg.
             l.
             4.
             dial
             .
             c.
             4.
             
             &
             55.
             
          
           
             (d)
             Bern.
             vit
             .
             S.
             Malachiae
             .
          
           
             (e)
             Anton.
             3.
             p.
             Chron.
             tit
             .
             23.
             cap.
             7.
             
          
           
             (f)
             Plin.
             de
             viris
             illustr
             .
          
           
             (g)
             Plin.
             l.
             3.
             cap.
             2.
             
          
           
             (h)
             Philostr
             .
             vita
             Apolonij
             
          
           
             (i)
             Phil.
             in
             Anton.
             Val.
             lib.
             1.
             cap
             6.
             
          
           
             (k)
             Plin.
             lib.
             8.
             epist.
             
          
           
             (l)
             Greg.
             Tur
             lib.
             8.
             cap.
             5.
             
          
           
             (m)
             Greg.
             l.
             4.
             dial
             .
             c.
             51.
             
          
           
             (n)
             Marulus
             lib.
             1.
             c.
             11.
             
          
           
             (o)
             
               Ado.
               in
               chron
               .
               aetat
            
             .
             6
             Apparitiōs
             of
             Saints
             .
          
           
             (p)
             Act.
             9.4
             .
             ●2
             .
             7.26.14
             1.
             
             
               Cor
               ▪
            
             15.8
             .
          
           
             (q)
             Ambros
             .
             Anxiat
             .
             Bafil
             de
             noua
             trad
             .
             Greg.
             in
             4.
             psal
             .
             poenit
             .
          
           
             (r)
             Dion
             .
             Al.
             ad
             Demoph
             .
          
           
             (s)
             
               Sur●
               tom·
            
             5.15
             .
             Nouēb
          
           
             (t)
             Benterus
             chrō
             .
             hisp
             .
             c
             23
          
           
             (u)
             Greg.
             Nis
             in
             vita
             eius
             .
          
           
             (w)
             
               Greg
               ▪
            
             4.
             
             Dial.
             14.
             
          
           
             (x)
             Ioan.
             Hieros
             .
             eius
             vita
             .
          
           
             (y)
             Niceph.
             14.
             hist
             .
             24.
             
          
           
             (z)
             Niceph.
             l.
             1·
             hist
             .
             c.
             1●
             .
          
           
             (a)
             Prat.
             spirit
             .
             c.
             14.
             
          
           
             (b)
             Greg.
             Turo
             .
             gloria
             martyr
             .
             c.
             8.
             
          
           
             (c)
             Greg.
             Tur
             c.
             8.
             
          
           
             (d)
             Anton.
             p.
             4.
             lit
             .
             5.
             
          
           
             (e)
             Trith
             .
             l.
             in
             Monast.
             Herson
             .
          
           
             (f)
             Synod
             .
             7.
             cap.
             2.
             
          
           
             (g)
             Niss
             .
             eius
             vita
             .
          
           
             (h)
             Procop.
             l.
             6.
             de
             aedific
             .
             Iustin.
             
          
           
             (i)
             Rudolph
             .
             Babēburge
             de
             veter
             .
             Princ.
             Germ.
             zelo
             .
          
           
             (k)
             Amb.
             ser
             .
             19.
             de
             pas
             .
             S.
             Agnetis
             .
          
           
             (l)
             Oros
             .
             l.
             7.
             cap.
             36.
             
          
           
             (m)
             Euseb
             .
             hist
             .
             cap.
             5.
             
          
           
             (n)
             Aug.
             lib.
             de
             cura
             mort
             
          
           
             (o)
             Metaphr
             .
             in
             Theod.
             martyr
             .
          
           
             (p)
             Niceph.
             10.12
             .
          
           
             (q)
             Procop.
             aedific
             .
             Iustin
             .
             Delrio
             disqu
             .
             lib.
             2.
             q.
             26.
             sect
             .
             5.
             
          
           
             Difficulties
             in
             discerning
             of
             any
             spirit
             .
          
           
             About
             the
             spirit
             &
             apparitions
             of
             God.
             
          
           
             Of
             Angells
             .
          
           
             Of
             Diuells
             .
          
           
             Of
             soules
             departed
             .
          
           
             Difficulties
             of
             discerning
             spirits
             vpon
             the
             vncertainty
             of
             the
             rules
             of
             discerning
             them
             .
          
           
             Vincent
             .
             Ferr.
             tract
             .
             de
             vita
             spirit
             .
             cap.
             22
          
           
             Turrecremat
             .
             praefat
             .
             defens
             .
             reuelat
             .
             D.
             Brigittae
             .
          
           
             Carlerius
             p.
             1.
             sportae
             fragment
             .
          
           
             Ferrar.
             compend
             .
             reuel
             .
          
           
             Ioan.
             Francis
             .
             Picus
             lib.
             vltimo
             de
             praenotion
             .
             Ribera
             lib.
             1.
             vitae
             S.
             Teresae
             .
             Gerson
             tract
             .
             de
             distinct
             .
             verarum
             reuelat
             .
             lib.
             de
             probat
             .
             spirituum
             .
             Bonauentura
             proces
             .
             relig
             .
             tract
             .
             1.
             
             Puent
             .
             dux
             spiritual
             .
             tract
             .
             1.
             cap.
             23.24
             .
             Delrio
             disquisit
             .
             lib.
             4.
             c.
             1.
             quest
             .
             3.
             sect
             ▪
             1.
             
          
           
             Signes
             of
             euil
             spirits
             .
          
           
             Rules
             to
             discerne
             good
             spirits
             .
          
           
             Puent
             .
             dux
             spirit
             .
             tract
             .
             1.
             cap.
             
               23.24
               25.
            
             
          
           
             The
             good
             spirit
             moues
             to
             Verity
             .
          
           
             Piety
             .
          
           
             Ierem.
             23.29
             
          
           
             Sometymes
             in
             generall
             .
          
           
             Isa
             .
             11.29
             .
             Ambr.
             lib.
             de
             virginit
             .
             circa
             medium
             .
          
           
             Sometimes
             in
             particuler
             
          
           
             In
             the
             superiour
             part
             of
             the
             soule
             .
          
           
             With
             pure
             intention
             .
          
           
             With
             discretion
             .
          
           
             With
             a
             spirituall
             tast
             .
          
           
             (1)
             Psal
             .
             33.9
             .
          
           
             (2)
             Phil.
             1.9.10
             .
          
           
             (3)
             Ioan.
             3.8
             
          
           
             Humility
             .
          
           
             Obedience
             .
          
           
             Resignation
             
          
           
             Bonauentur
             .
             processu
             7.
             relig
             .
             cap.
             18.
             
          
           
             Peace
             .
          
           
             Difference
             betweene
             good
             &
             bad
             spirits
             .
          
           
             Apparitiōs
             .
          
           
             Forme
             .
          
           
             Matter
             .
          
           
             Effectes
             .
          
           
             Place
             .
          
           
             Tyme
             .
          
           
             Persons
             .
          
           
             Holy
             things
             
          
           
             Thyraeus
             de
             apparit
             .
             lib.
             1.
             thes
             .
             411.
             
             Delr
             .
             de
             mag
             .
             disquisit
             .
             l.
             6.
             cap.
             2.
             q.
             3.
             
          
           
             Differences
             betweene
             inspirations
             and
             suggestions
             .
          
           
             In
             order
             of
             time
             ,
             and
             season
             .
          
           
             In
             the
             end
             of
             Gods
             honour
             .
          
           
             In
             humility
             
          
           
             In
             confidēce
             in
             God.
             
          
           
             In
             mercy
             .
          
           
             In
             reuerence
             to
             Saints
             
          
           
             In
             obseruing
             the
             Cōmandements
             .
          
           
             In
             works
             of
             miracles
             ,
             or
             reuelations
             .
          
           
             In
             the
             conueniency
             for
             tymes
             .
          
           
             In
             peace
             &
             tranquility
             .
          
           
             1.
             
             In
             respect
             of
             mans
             infirmity
             to
             apply
             them
             :
             Which
             
          
           
             Cannot
             apply
             the
             rules
             of
             sciences
             .
          
           
             Matth.
             14.26
             .
             Mar.
             6.44
             .
          
           
             Takes
             inspirations
             for
             illusions
             .
          
           
             Illusions
             for
             inspiratiōs
             .
          
           
             Isa
             .
             5.20
             .
          
           
             Prou.
             14.12
             16.25
             .
          
           
             Eccles
             .
             8.24
             .
          
           
             2.
             
             In
             respect
             of
             Sathans
             subtility
             ,
             who
             hath
             deceaued
             .
          
           
             (a)
             1.
             
             Tim.
             4.1
             .
          
           
             (b)
             Chrys
             ho.
             12.
             in
             1.
             
             Tim
             4.
             
          
           
             (c)
             Hier.
             scr
             .
             Ecclesiast
             .
          
           
             (d)
             Cassian
             .
             collat
             .
             7.
             c.
             31.
             
          
           
             (e)
             Clem.
             Ro.
             lib.
             2
             .
             ●ecogn
             .
          
           
             (f)
             Iustin.
             Apol.
             1.
             
          
           
             (g)
             
               I●n
               .
               lib.
            
             1.
             cap.
             8.21.24
             .
          
           
             (h)
             Epiph.
             de
             haeres
             .
          
           
             (i)
             Theod.
             l
             1.
             
             &
             4.
             fab
             .
             hist.
             lib.
             5.
             c.
             23.
             
             Cyril
             .
             lib.
             3.
             
             Catech.
             Epiph.
             haer
             .
             27.
             
             Caesar
             .
             l.
             9.
             c.
             12.
             mirab
             .
             Malmsb
             .
             de
             gest
             .
             Angl.
             lib.
             3.
             
             Baron
             .
             anno
             1018.
             
             Bredenb
             .
             lib.
             7.
             collat
             .
             c.
             41
             Luth.
             lib.
             de
             abrog
             .
             missa
             .
             Zuing.
             de
             suplem
             .
             Euchar.
             Calu.
             epist.
             ad
             Bucer
             .
          
           
             (a)
             Luth.
             con
             .
             Carolost
             .
          
           
             (b)
             Lib.
             de
             missa
             angul
             .
          
           
             (c)
             Colloq
             .
             VVittem
             .
             an
             .
             1537.
             
          
           
             (d)
             Synops
             .
             cap.
             37.
             
          
           
             (e)
             Lib.
             con
             .
             Anabap.
             
          
           
             (f)
             Alber.
             lib.
             cont
             .
             Carol.
             
          
           
             (g)
             Lind.
             lib.
             de
             fugienda
             Idolatria
             .
          
           
             (h)
             Bark
             .
             paraen
             .
             lib.
             1.
             cap.
             3.
             
          
           
             Prou.
             30
             .
             2●
             ▪
             
          
           
             The
             Diuells
             subtilty
             .
          
           
             (a)
             Apoc.
             16.13
             .
          
           
             (b)
             Iob.
             40
             ▪
             11.18
             .
          
           
             Iob.
             1.
             
             ●
             .
          
           
             1.
             
             Pet.
             5.
             
             ●
             ▪
             
          
           
             Iob.
             1.
             1.
             
             Pet.
             5.
             
          
           
             1.
             
             By
             inward
             suggestions
             ,
             persuading
             .
          
           
             According
             to
             euery
             ones
             disposition
             .
          
           
             1.
             
             To
             publike
             sinnes
             .
          
           
             2.
             
             To
             memory
             of
             sins
             past
             .
          
           
             3.
             
             To
             lesser
             sinnes
             .
          
           
             4.
             
             To
             a
             security
             from
             sinne
             .
          
           
             5.
             
             To
             vices
             in
             shew
             of
             vertues
             .
          
           
             6.
             
             The
             〈◊〉
             and
             effect
             of
             the
             Diuels
             subtilty
             .
          
           
             Greg.
             
          
           
             Exampls
             of
             Sathans
             illusions
             .
          
           
             Of
             heretks
             .
          
           
             Matth.
             26.
             
          
           
             Of
             other
             religious
             persons
             .
          
           
             Cass
             .
             col
             .
             2.
             cap.
             3.
             
          
           
             
               Cass
               .
               col
            
             .
             1
             .
             ●
             cap.
             7.
             
          
           
             Euseb
             .
             lib.
             7.
             hist.
             cap.
             14.
             
             Bernar.
             Lutzenbergus
             catalog
             .
             haeret
             .
             Prateolus
             Elench
             .
             haeret
             .
             lib.
             7.
             haeres
             .
             17.
             
          
           
             Exampls
             of
             false
             reuelations
             .
          
           
             Euseb
             .
             lib.
             3.
             cap.
             22.
             &
             lib.
             7.
             c.
             10.
             
          
           
             
               Iren.
               lib.
            
             1.
             cap.
             8.9
             .
          
           
             Euseb
             .
             lib.
             5.
             cap.
             15.
             
          
           
             Epiph.
             haeres
             .
             40.
             
          
           
             Aug.
             ep
             .
             165
             &
             lib.
             3.
             de
             origin●
             animae
             cap.
             2.
             
             Theod.
             lib.
             4
             .
             ●aeret
             .
             fabul
             .
          
           
             Delrio
             Disquisit
             .
             lib.
             4.
             cap.
             1.
             q.
             3.
             sect
             .
             2.
             pag.
             263.
             
          
           
             Exampls
             of
             false
             Christs
             
          
           
             Acosta
             de
             nouiss
             .
             tempor
             .
             lib.
             ●
             .
             cap.
             11
          
           
             Delrio
             Proleq
             Disquit
             .
             
               In
               Spaine
            
             .
          
           
             (a)
             Bernard
             .
             Fuxen
             .
             catal
             .
             lit
             .
             G.
             &
             N.
             
               In
               France
            
             .
          
           
             (b)
             Neubrigenfis
             l.
             1.
             de
             rerum
             Britā
             .
             cap.
             
               19.
               
               In
               Poland
            
             .
          
           
             (c)
             Mart.
             Bitl
             .
             in
             Anal.
             Guagn
             .
             in
             vita
             Sigism
             .
             Delrio
             disqu
             .
             lib.
             2.
             q.
             9.
             
          
           
             (d)
             Prateolus
             Lindan
             .
             Genebrad
             .
             Florimund
             .
             Gualter
             .
             an
             .
             
               1600.
               
               In
               Belgia
            
             .
          
           
             (e)
             Delrio
             lib.
             4.
             disquis
             .
             c.
             1.
             q.
             3.
             sect
             .
             
               3
               In
               England
            
             .
             Stow
             3.
             
             Eliz.
             
          
           
             Ann.
             1591.
             
             Elizabeth
             .
          
           
             Prou.
             30.19
             .
          
           
             The
             Diuells
             subtilty
             ▪
             
          
           
             By
             apparitions
             exteriour
             in
             the
             shape
             
          
           
             Of
             men
             .
          
           
             Of
             Angels
             .
          
           
             Iob.
             1.6.2.8
             
          
           
             3.
             
             Reg.
             12.19.22
             .
          
           
             Zach.
             1.19
             .
          
           
             3.
             
             Reg.
             22.11
             
          
           
             Lip.
             Feb.
             16.
             out
             of
             Metaphrastes
             .
          
           
             Ephrem
             .
             vi●
             .
             Abrah
             .
             E●e
             .
          
           
             Anton.
             vitae
             Simeon
             Styl
             .
          
           
             Cassia
             .
             col
             .
             2.
             cap.
             2.
             
          
           
             Socrat.
             lib.
             7.
             cap.
             36.
             
             Miscel
             .
             lib.
             3.
             
          
           
             Of
             Christ
             .
          
           
             Sulpitius
             Seuerus
             in
             vitae
             S.
             Martin●
             cap.
             25.
             dial
             .
             1.
             
             Greg.
             Turon
             lib.
             2.
             de
             vitis
             ▪
             Patrum
             ,
             cap.
             10.
             apud
             Sur.
             August
             .
             1.
             
          
           
             Bonau
             .
             lib.
             de
             profect
             .
             spirit
             .
             cap.
             19.
             
             Gerson
             .
             apud
             ●ont
             .
             supra
             .
             &
             Dauroltiū
             cap.
             2.
             tit
             .
             26
             exempl
             .
             3.
             
          
           
             Dionys
             .
             vita
             Pachomij
             .
          
           
             Pallad
             .
             c.
             31.
             
          
           
             Ribadineira
             ●ita
             Ignatij
             lib.
             1.
             cap.
             3.
             
          
           
             Orlandinus
             hist.
             Societa●
             .
             lib.
             1.
             c.
             22.
             
          
           
             Picus
             Miran
             .
             de
             strigibus
             .
          
           
             Thom.
             Cantiprat
             .
             anno
             1523.
             
          
           
             Bencius
             Annal
             .
             Societat
             .
             anno
             1590.
             
          
           
             Surius
             6.
             
             Iu●
             cap.
             19.
             
          
           
             Of
             the
             B.
             Trinity
             .
          
           
             The
             difficulty
             to
             discerne
             spirits
             proued
             by
             authority
             of
             scripture
             .
          
           
             (a)
             Pro.
             16.2
             
          
           
             (b)
             3.
             
             Reg.
             8.39
             .
          
           
             (c)
             Iere.
             6.27
             
          
           
             (d)
             1.
             
             Ioan.
             4
             1.
             
          
           
             (e)
             Psal
             .
             63.10
             .
          
           
             (f)
             Iere.
             15.19
             .
          
           
             2.
             
             Cor
             11.14
             
          
           
             1.
             
             Cor.
             2.11.14
             .
          
           
             Of
             holy
             men
             .
          
           
             Bernar.
             serm
             .
             74.
             in
             Cant.
             
          
           
             
               Gers
               .
               de
               probat
               .
               spirituū
               .
            
             Difficillimū
             est
             tam
             multos
             decern●re
             ,
             cùm
             in
             diuersis
             spiritibus
             multa
             similitudo
             reperiatur
             .
          
           
             Puentes
             dux
             spiritu
             .
             tract
             .
             4.
             c.
             2.
             sect
             .
             1.
             
          
           
             Inferences
             .
          
           
             1.
             
             What
             visions
             &
             apparitiōs
             are
             not
             to
             be
             much
             esteemed
             .
          
           
             (a)
             Num.
             24.17
             .
          
           
             (b)
             Ioan.
             11.50
             .
          
           
             (c)
             1.
             
             Reg.
             1●
             6.
             
             &
             2.
             
             Reg.
             22.12
             .
          
           
             (d)
             Matt.
             1●
             .
             2
             .
          
           
             (e)
             Act.
             19.13
             .
          
           
             (f)
             Gen.
             37.12
             .
          
           
             (g)
             Ios
             .
             5.13
             .
          
           
             (h)
             1.
             
             Reg.
             3
             9.
             
          
           
             (i)
             3.
             
             Reg.
             19
             12.
             
          
           
             (k)
             Luc.
             1.19
             .
          
           
             Necessity
             of
             a
             spirituall
             maister
             .
          
           
             Luc.
             2
             .
             4●
             .
          
           
             Act.
             9.6
             .
          
           
             Exod.
             18
             .
             2●
             
          
           
             Sophron.
             pra
             .
             spiritua
             .
             cap.
             109.
             
          
           
             Conclusion
             That
             the
             priuate
             spirit
             cannot
             be
             a
             discerner
             of
             spi●its
             .
          
        
         
           Notes for div A12062-e27820
           
             VVhat
             interpretation
             of
             Scripture
             is
             required
             as
             necessary
             &
             infallible
             .
          
           
             Scripture
             abused
             by
             Sathan
             .
          
           
             Matt.
             ●
             .
             6
             ▪
             
          
           
             Ioan.
             
               7.52
               .
               Iewes
            
             .
             Ioan.
             
               19.
               
               Turkes
            
             .
             Marfil
             .
             Ficin
             .
             lib.
             de
             vera
             religione
             ,
             apud
             Stapl.
             Princip
             .
             fidei
             controu
             .
             7.
             l.
             10.
             cap.
             1.
             
             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.
             ●
             .
             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.
             ●
             
          
           
             (l)
             〈…〉
             
          
           
             (m)
             1.
             
             Pet.
             1
             
          
           
             1.
             
             By
             scripture
             .
             Isa
             .
             7.9
             .
          
           
             
               Cypr.
               lib.
               con
               .
               Iudae●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
             septē●gillis
             signatus
             ostēditur
             ,
             quem
             si
             dederis
             homini
             scienti
             literas
             vt
             legat
             ,
             respondebittibi
             ,
             non
             possum
             ,
             signatus
             est
             enim
             Quanti
             hodie
             putāt
             se
             nosce
             literas
             ,
             &
             tenent
             signatum
             librū
             ,
             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
             so●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.
             d●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.
             pro●mi●
             de
             principijs
             .
          
           
             (t)
             Aug.
             de
             haer
             .
             ad
             Quod
             vult
             .
          
           
             By
             reason
             .
             
               Stapl.
               contr
            
             .
             6.
             lib.
             11.
             c.
             3.
             
             
               Vinc.
               Lyr.
               c.
            
             2.
             
             Vt
             diuinū
             Canonem
             secundum
             Ecclesiae
             traditiones
             ,
             &
             iuxta
             catholici
             dogmatis
             regulas
             interpretētur
             .
             Quia
             scripturam
             sacram
             pro
             ipsâ
             sua
             altitudine
             in
             vno
             eodēque
             sensu
             accipiunt
             ,
             id
             circo
             multùm
             necesse
             est
             ,
             propter
             tātos
             tam
             varij
             erroris
             ā●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
               .
            
             At●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
             Coūcel
             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.
             ●
             .
             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.
             
             ●●
             .
          
           
             Which
             are
             in
             S.
             Paul.
             
          
           
             Mat●
             .
             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.
               l●b
            
             .
             12.
             
             
               Confess
               .
               cap.
            
             25.
             
             Veritas
             tua
             ,
             Domine
             ,
             nec
             mea
             est
             ,
             nec
             illius
             ,
             autalius
             ,
             sed
             omniū
             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
             .
             cōtrou
             .
             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
             Catholikes
             do
             more
             securely
             depend
             on
             scripture
             then
             Protestants
             .
          
        
         
           Notes for div A12062-e37390
           
             A
             iudge
             of
             fayth
             necessary
             .
          
           
             How
             farre
             the
             iudge
             of
             fayth
             is
             to
             be
             obeyed
             .
          
           
             The
             properties
             of
             a
             rule
             to
             iudge
             by
             .
          
           
             The
             whole
             body
             of
             the
             Church
             is
             not
             Iudge
             of
             fayth
             .
          
           
             Ephes
             .
             4.7
             .
             1.
             
             Cor.
             12.4.5
             .
             Ephes
             .
             4.11
             .
          
           
             Secular
             Princes
             ,
             Kinges
             ,
             Emperours
             ,
             are
             not
             iudges
             of
             faith
             .
          
           
             They
             are
             sheep
             not
             Pastours
             .
          
           
             (a)
             Ioan.
             21.15
             .
          
           
             (b)
             Ioan.
             10.1
             .
          
           
             (a)
             
               Naz.
               ora
               .
               ad
               subditos
               timore
               perculsos
               ,
               &
               Imperatorem
               irastentem
               .
            
             Non
             suscipitis
             sermonem
             liberum
             ,
             &
             quòd
             lex
             Christi
             vos
             meae
             potestati
             ,
             meoque
             subiecit
             tribunali
             :
             scio
             te
             ouem
             esse
             mei
             gregis
             sacri
             sacrā
             .
          
           
             (b)
             
               Amb.
               ep
            
             .
             31.
             
             Quid
             honorificentius
             quàm
             vt
             Imperator
             Ecclesiae
             filius
             esse
             dicatur
             ?
             Imperator
             enim
             bonus
             intra
             Ecclesiam
             ,
             non
             supra
             Ecclesiam
             est
             .
          
           
             (c)
             
               Theod.
               lib.
            
             1.
             
               hist.
               cap.
            
             1.
             
             Tanquam
             filius
             amantissimus
             ,
             Episcopis
             &
             Sacerdotibus
             velut
             Patribus
             proposuit
             .
          
           
             (d)
             
               Ruff.
               lib.
            
             1.
             cap.
             2.
             
             Vobis
             dedit
             de
             nobis
             iudicandi
             .
          
           
             (e)
             
               Euseb
               .
               lib.
            
             4.
             cap.
             14.
             
             Vos
             intra
             Ecclesiam
             ,
             ego
             extra
             Ecclesiam
             à
             Deo
             constitutus
             sum
             .
          
           
             (f)
             
               Zozem
               .
               lib.
            
             6.
             c.
             3.
             
             Sibi
             qui
             vnus
             e
             numero
             laicorum
             erat
             non
             licere
             ,
             se
             eiusmodi
             negotijs
             interponere
             ,
             &
             ideo
             Sacerdotes
             &
             Episcopi
             quibus
             haec
             sunt
             ,
             inter
             se
             conueniant
             .
          
           
             (g)
             
               Paul.
               Diac.
               lib.
            
             7.
             cap.
             12.
             
             Eligant
             Episcopos
             quibus
             nos
             qui
             gubernamus
             imperium
             ,
             sincer●
             capita
             nostra
             submittamus
             .
          
           
             (h)
             Ambr.
             epist
             .
             32.
             
          
           
             (i)
             
               Theod.
               l.
            
             5.
             cap.
             17.
             
             Se
             didicisse
             quid
             inter
             Imperatorē
             inter●it
             ,
             &
             Episcopum
             .
          
           
             (k)
             
               Nic.
               l.
            
             12
             cap.
             12.
             
             Their
             authority
             is
             temporall
             ,
             not
             spirituall
             .
          
           
             (a)
             
               Athan.
               ep
               ad
               solitariam
               vitam
               agentes
               .
            
             Ne
             te
             misceas
             Imperator
             ,
             rebus
             Ecclesiasticis
             ,
             neque
             nobis
             inhoc
             genere
             praecipe
             ,
             sed
             potius
             ea
             à
             nobis
             disce
             :
             tibi
             Deus
             imperium
             cōmifit
             ,
             nobis
             quae
             sunt
             ecclesiae
             concredidit
             .
          
           
             (b)
             
               Suidas
               verb.
               Leont
            
             .
             Miror
             quomodo
             ad
             alia
             vocatus
             ,
             alijs
             rebus
             te
             imisceas
             militaribus
             enim
             &
             politicis
             rebus
             praefectus
             ,
             in
             his
             quae
             ad
             solo
             ;
             Episcopos
             pertinent
             praeesse
             vis
             .
          
           
             (c)
             Hilar.
             Prouideat
             tua
             Clementia
             vt
             ad
             ōnes
             vbique
             Iudices
             prouinciarum
             ad
             quos
             sola
             cura
             publicorum
             negotiorum
             pertinere
             debet
             ,
             scribatur
             ,
             ne
             posthac
             praesumant
             atque
             vsurpent
             cognoscere
             causas
             Clericorum
             .
          
           
             (d)
             
               Ath●
               .
               ep
               .
               ad
               solit
               .
               vitam
               agentes
               ,
               versus
               finem
               .
            
             Quid
             hic
             quod
             Antichristi
             fit
             ,
             omisit
             ?
             Siquidem
             iam
             denuo
             in
             locum
             Ecclesiasticae
             cognitionis
             suum
             Palatium
             tribunal
             earum
             causarum
             constituit
             ,
             seue
             earum
             litium
             summum
             Principem
             &
             authorem
             facit
             .
             
               Et
               paul●
               post
            
             .
             Quis
             videns
             eum
             in
             decernendo
             ,
             principem
             se
             facere
             Episcoporum
             ,
             &
             praesidere
             iudicijs
             Ecclesiasticis
             ,
             non
             meritò
             dicat
             illum
             eamipsam
             abominationem
             desolationis
             esse
             ,
             quae
             à
             Daniele
             praedicta
             est
             .
          
           
             (e)
             
               Ambros
               .
               epist.
            
             33.
             
             Noli
             te
             grauare
             Imperator
             ,
             vt
             putes
             te
             in
             ea
             quae
             diuina
             sunt
             imperiale
             aliquid
             ius
             habere
             :
             noli
             te
             extollere
             ,
             scriptum
             est
             ,
             date
             quae
             Dei
             sunt
             Deo
             ,
             quae
             Caesaris
             sunt
             Caesari
             .
             Ad
             imperatorē
             Palatia
             pertinent
             ,
             ad
             Sacerdotem
             Ecclesiae
             .
          
           
             Si
             tractandum
             est
             ,
             tractare
             in
             Ecclesia
             didici
             ,
             quod
             Maiores
             fecerunt
             mei
             :
             ●i
             conferendū
             de
             fide
             ,
             Sacerdotum
             debet
             esse
             ista
             collatio
             ,
             ficut
             factum
             est
             sub
             Cōstantino
             ,
             qui
             nullas
             leges
             ante
             praemisit
             sed
             liberum
             dedit
             iudiciū
             Sacerdotibus
             .
             Quando
             audisti
             ,
             clementissime
             Imperator
             ,
             in
             causa
             fidei
             laicos
             de
             Episcopo
             iudicasse
             ?
             Ita
             ergo
             quadam
             adulatione
             curuamur
             ,
             vt
             Sacerdotalis
             iuris
             simus
             immemores
             ?
             Et
             quid
             Deus
             donauit
             mihi
             ,
             alijs
             putem
             esse
             credendum
             ?
             At
             certè
             ,
             si
             scripturarum
             seriem
             diuinarum
             ,
             vel
             vetera
             tempora
             retractemus
             ,
             quis
             est
             qui
             abnuat
             in
             causa
             fidei
             ,
             in
             causa
             inquam
             fidei
             ,
             Episcopos
             solere
             de
             Imperatoribus
             Christianis
             ,
             non
             Imperatores
             de
             Episcopis
             iudicare
             ?
             
               Athan.
               epist.
               ad
               solit
               .
               vitam
               agentes
               .
            
             Si
             iudicium
             est
             Episcoporum
             ,
             quid
             cum
             eo
             habeat
             Imperator
             ?
             Sin
             contra
             ista
             minis
             Caesaris
             conflantur
             ,
             quid
             opus
             est
             hominibus
             titulo
             Episcopis
             ?
             Quando
             à
             condito
             aeuo
             auditū
             est
             ,
             iudicium
             Ecclesiae
             ab
             Imperatore
             authoritatem
             suam
             accepisse
             ?
             aut
             quando
             vn
             quam
             hoc
             pro
             iudicio
             agnitum
             est
             ?
             Plurimae
             antehac
             Synodi
             fuere
             ,
             multa
             iudicia
             Ecclesiae
             habita
             sunt
             ;
             sed
             neque
             Patres
             istiusmodi
             res
             Principi
             persuadere
             conati
             sunt
             ,
             nec
             Princeps
             se
             in
             rebus
             Ecclesiasticis
             curiosum
             praebuit
             .
             Paulus
             Apostolus
             amicos
             in
             Caesaris
             familia
             habebat
             ,
             non
             tamen
             eos
             in
             iudicio
             socios
             assumpsit
             .
             
               Theod.
               lib.
            
             4.
             cap.
             16.
             
             Nunquid
             cum
             imperio
             est
             etiam
             sacerdotij
             dignitatem
             Imperator
             consequutus
             ?
             Nos
             vero
             pastorem
             habemus
             ,
             cuius
             nutum
             sequamur
             .
             
               Gelasius
               epist
               ▪
               ad
               Anast.
            
             Nosti
             sili
             clementissime
             ,
             quòd
             licet
             praesideas
             humano
             generi
             dignitate
             rerum
             terrenarum
             ,
             tamen
             Praesulibus
             diuinarum
             deuotus
             colla
             submittis
             .
             Subdi
             te
             debere
             cognoscis
             religionis
             ordine
             potius
             quam
             praeesse
             .
             Nosti
             itaque
             ex
             illorum
             te
             pendere
             iudicio
             ,
             non
             illos
             posse
             redigi
             ad
             tuam
             voluntatem
             .
          
           
             
               Greg.
               l.
            
             4.
             ep
             .
             31.
             
               ad
               Ma●●
            
             .
             Sacerdotes
             esse
             quosdā
             Deos
             inter
             homines
             ,
             &
             propterea
             ab
             omnibus
             etiam
             Regibus
             honorandos
             .
          
           
             (*)
             
               Damas
               .
               orat
            
             .
             2.
             
               de
               imagin
            
             .
             Non
             Regijs
             regulis
             ,
             sed
             Patrum
             institutis
             ,
             tam
             scriptis
             ,
             quā
             non
             scriptis
             Ecclesiam
             censeo
             constitui
             &
             gubernari
             oportere
             .
          
           
             (a)
             Ruffn
             .
             lib.
             1.
             c.
             2.
             hist
             .
          
           
             (b)
             
               Aug.
               ep
            
             .
             262.
             
             Sacris
             Antistibus
             veniam
             petitur
             .
          
           
             (c)
             
               August
               .
               epist.
            
             32.
             
             Sacerdotes
             de
             Sacerdotibus
             voluit
             iudicare
             .
          
           
             (d)
             
               Concil
               .
               Chal.
               act
            
             .
             3.
             
             Concilium
             ipsum
             nos
             docet
             de
             fide
             sancta
             ,
             Sacerdotes
             quod
             in
             religione
             obseruari
             debeat
             perspicua
             decisione
             docuerunt
             .
             Act.
             5.
             
             Non
             ad
             ostendendam
             potentiam
             ,
             sed
             fidem
             confirmandam
             ad
             praesent●m
             synodum
             venimus
             ,
             exemplo
             religiosi
             Constantini
             .
             
               Amb.
               ep
            
             32.
             
             Nullas
             leges
             praescripsit
             ,
             sed
             liberum
             indicium
             sacerdotibus
             dedit
             ,
             seipsos
             interpretes
             constituit
             Sacerdotes
             .
          
           
             
               Chrysost
               .
               hom
            
             83.
             
               in
               Matt.
            
             Si
             Dux
             quis
             piam
             ,
             si
             Cōsul
             ,
             si
             is
             ,
             qui
             diademate
             ornatur
             indignè
             adeat
             ,
             cohibe
             &
             coerce
             ;
             maiorem
             tu
             illo
             habes
             potestatem
             .
             Emperours
             themselues
             reclaime
             this
             spirituall
             authority
             .
          
           
             
               Cyril
               .
               tom
            
             .
             4.
             ep
             .
             17.
             
             
               Grat.
               dist
            
             .
             6.
             
               c.
               Satis
            
             .
             Misit
             comitem
             Candidianum
             ▪
             sed
             in
             nullis
             quae
             facienda
             sunt
             ,
             de
             pijs
             dogma
             tib●s
             quaesti
             one●
             communicare
             .
             Ilucitum
             namque
             esse
             eum
             qui
             no
             est
             ex
             ordine
             Episcoporū
             Ecclesiasticis
             immiscere
             tractatibus
             .
          
           
             (ç)
             Heb.
             5.14
             
          
           
             (a)
             1.
             
             Tim.
             4
             14.
             
          
           
             (b)
             Mat.
             2.7
             
          
           
             (*)
             Isa
             .
             9.21
             .
          
           
             (c)
             Luc.
             21.15
             .
          
           
             (d)
             Math.
             10
             20.
             
          
           
             (e)
             Luc.
             10.16
             .
          
           
             (f)
             1.
             
             Ioan.
             4.6
             .
          
           
             (g)
             Ioan.
             11.50
             .
          
           
             (h)
             
               Aug.
               tra
            
             .
             49.
             
               in
               Ioan.
               &
            
             16.
             
               cont
               .
               Faust
            
             .
             23.
             
             Hoc
             in
             eo
             egit
             per
             propheticum
             Chrisma
             ,
             vt
             prophetaret
             hoc
             è
             vita
             impia
             ,
             vt
             nesciens
             prophetaret
             .
          
           
             Absurdities
             that
             follow
             vpon
             regall
             authority
             to
             iudge
             of
             Fayth
             .
          
           
             The
             Lay-people
             are
             not
             iudges
             of
             Controuersies
             .
          
           
             (a)
             Mat.
             13.34
             .
          
           
             (b)
             Math.
             13.11
             .
             Matth.
             20.
             
             Ioan.
             14.
             
          
           
             (a)
             Act.
             10.6
             
          
           
             (b)
             Act.
             10.42
             .
          
           
             (c)
             Act.
             10.43
             .
          
           
             (d)
             Heb.
             13.17
             .
          
           
             (e)
             Act.
             20.28
             .
          
           
             (f)
             Math.
             13
             30.
             
          
           
             (g)
             1.
             
             Cor.
             5.13
             .
          
           
             (h)
             Math.
             23
             3.
             
          
           
             (i)
             Luc.
             10.16
             .
          
           
             (k)
             1.
             
             Ioan.
             4.6
             .
          
           
             (l)
             Rom.
             10.19
             .
          
           
             The
             scripture
             is
             not
             a
             Iudge
             of
             fayth
             .
          
           
             Aug
             serm
             .
             7.
             de
             temp
             .
             lib.
             3.
             de
             doctrina
             Christ.
             cap.
             5.
             
          
           
             2.
             
             Cor.
             3.6
             .
          
           
             The
             letter
             of
             scripture
             is
             not
             iudge
             as
             hauing
             deceaued
             ,
          
           
             Iewes
             .
          
           
             2.
             
             Cor.
             3.15
             .
             Heretikes
             .
          
           
             Sabellians
             .
             Ioan.
             10.30
             
          
           
             Arians
             .
             Ioan.
             14.28
             .
          
           
             Macedoniās
             1.
             
             Cor.
             2.10
             
          
           
             Manichees
             .
          
           
             (a)
             Gen.
             1.31
             
          
           
             (b)
             Gen.
             2.2
             .
          
           
             (c)
             Gen.
             1.27
             
          
           
             (d)
             Ioan.
             1.3
             .
          
           
             (e)
             Ioan.
             5.17
             
          
           
             (f)
             Ioan.
             8.44
             .
          
           
             (g)
             Ezech.
             18
             20.
             
          
           
             Pelagians
             .
          
           
             (h)
             Rom.
             5.12.16.19
             .
          
           
             Protestants
             and
             others
             .
          
           
             The
             sense
             of
             scripture
             cānot
             be
             iudg
             
          
           
             The
             sense
             is
             the
             thing
             in
             question
             .
          
           
             Is
             obscure
             and
             hard
             .
          
           
             Matth.
             28.19
             
          
           
             Ioan.
             3.5
             .
          
           
             (a)
             Ioan.
             13
             14.
             
          
           
             Matt.
             26
             26.
             
          
           
             A
             Iudge
             is
             necessary
             as
             well
             in
             spiritual
             ,
             as
             tēporall
             causes
             .
          
           
             Bishops
             &
             Prelates
             are
             Iudges
             of
             controuersies
             of
             faith
             .
          
           
             Deut.
             17.8
             .
             Priests
             ,
             and
             the
             high
             Priest
             ,
             were
             Iudges
             in
             the
             old
             law
             .
          
           
             The
             beginning
             of
             this
             tribunall
             .
          
           
             (a)
             Paral.
             19.
             
             ●0
             .
          
           
             (b)
             Num.
             11
             ▪
             16.
             
          
           
             (c)
             Exod.
             18.13
             .
          
           
             The
             continuance
             of
             it
             .
          
           
             (d)
             2.
             
             Paral.
             19.11
             .
          
           
             (e)
             Mal.
             2.7
             .
          
           
             (f)
             Agge
             2.12
             .
          
           
             (g)
             Eccle.
             12.11.12
             .
          
           
             The
             end
             of
             it
             .
          
           
             Three
             Coūcels
             of
             the
             Iewes
             in
             Christs
             tym
             about
             Christ
             .
          
           
             Matth.
             24.
             
          
           
             (a)
             Ioan.
             11.49
             .
          
           
             (b)
             Math.
             26
             ▪
             57.
             
          
           
             Prelates
             authority
             to
             iudge
             of
             cōtrouersies
             ,
             proued
             out
             of
             the
             new
             Testament
             .
          
           
             Authority
             to
             iudge
             ,
             giuen
             to
             S.
             Peter
             .
             Matt.
             16.19
             
          
           
             Matt.
             16.19
             
          
           
             Luc.
             22.32
             .
          
           
             Bellar.
             lib.
             3.
             c.
             5.
             de
             verb.
             Dei
             scripto
             .
          
           
             Ioan.
             21.16.17
             .
          
           
             Ezech.
             34.2
             .
          
           
             Ezech.
             34.5
             .
          
           
             Vers
             .
             16.
             
          
           
             (a)
             2.
             
             Reg.
             5.2
             .
          
           
             (b)
             Psal
             .
             2.9
             .
          
           
             (c)
             Ezech.
             34
             17.
             
          
           
             (d)
             Vers
             .
             20.
             
          
           
             The
             same
             giuen
             to
             the
             Apostles
             .
          
           
             (e)
             Mat.
             16.18
             .
          
           
             (f)
             Luc.
             22.27
             .
          
           
             (g)
             Mat.
             23.10
             .
          
           
             (h)
             Rom.
             2.20
             .
          
           
             (i)
             1.
             
             Tim.
             1
             11.
             
          
           
             (k)
             Math.
             28
             
          
           
             (l)
             Ioan.
             1.4
             .
          
           
             (m)
             Math.
             5.14
             .
          
           
             (n)
             Ioan.
             1.17.18
             .
          
           
             (o)
             Act.
             1.8
             .
          
           
             (p)
             Ioan.
             10.36
             .
          
           
             (q)
             Ioan.
             17.17
             .
          
           
             (r)
             Ioan.
             20.21
             .
          
           
             (s)
             Math.
             17
             5.
             
          
           
             (t)
             Luc.
             10.16
             .
          
           
             (u)
             Act.
             13.47
             .
          
           
             (w)
             Luc.
             4.18
             .
          
           
             (x)
             Act.
             15.7
             
          
           
             (y)
             2.
             
             Cor.
             5.19
             .
          
           
             (z)
             2.
             
             Cor.
             5.19
             .
          
           
             (a)
             Mat.
             12.18
             .
          
           
             (b)
             2.
             
             Cor.
             5.20
             .
             Ephes
             .
             6
             20.
             
          
           
             (c)
             Ioan.
             8.47
             .
          
           
             (d)
             1.
             
             Ioan.
             
          
           
             The
             same
             giuen
             to
             the
             successours
             of
             the
             Apostles
             .
          
           
             (e)
             Ephes
             .
             4.11
             .
          
           
             (f)
             Ibid.
             v.
             12.
             
          
           
             (g)
             Ephes
             .
             4.13
             .
          
           
             (h)
             Ibid.
             v.
             14.
             
          
           
             (i)
             1.
             
             Pet.
             5.2
             .
          
           
             (k)
             Act.
             20.28
             .
          
           
             (l)
             Tit.
             1.5
             .
          
           
             (m)
             2.
             
             Tim.
             2.2
             .
          
           
             (n)
             Heb.
             13.17
             .
          
           
             (o)
             Isa
             .
             59.21
             
          
           
             (p)
             Ioan.
             14.16
             .
          
           
             (q)
             Ioan.
             17.8
             .
          
           
             (r)
             Ioan.
             17.20
             .
          
           
             (s)
             Mat.
             28.20
             .
          
           
             (t)
             Aug.
             enar
             .
             in
             Psal
             .
             lib.
             4.
             epist.
             9.
             
          
           
             (u)
             Luc.
             10.16
             .
          
           
             (x)
             Ioan.
             4.6
             .
          
           
             (y)
             Cyp.
             epist
             166.
             
          
           
             (z)
             Aug.
             lib.
             4.
             cont
             .
             Don.
             cap.
             43.
             
          
           
             (a)
             Rom.
             10.15
             .
          
           
             (b)
             Heb.
             5.4
             .
          
           
             (c)
             Mat.
             18.17
             .
          
           
             (d)
             Chrys
             .
             &
             Theophil
             .
             in
             hunc
             locum
             .
          
           
             (e)
             Mat.
             16.18
             .
          
           
             (f)
             2.
             
             Cor.
             4
             19.
             
          
           
             (g)
             1.
             
             Cor.
             4.1
             .
          
           
             (h)
             Math.
             2●
             
          
           
             (i)
             Act.
             1.
             
             Matt.
             24.14
             .
          
           
             (k)
             Isa
             .
             22.22
             .
          
           
             (l)
             Mat.
             16.19
             .
          
           
             (m)
             1.
             
             Pet.
             2.9
             .
          
           
             (n)
             Luc.
             17.35
             .
          
           
             The
             same
             euer
             practised
             in
             the
             Church
             .
          
           
             In
             councells
             prouinciall
             .
          
           
             Act.
             19.
             
          
           
             Ann.
             255
             ▪
             
          
           
             Ann.
             ●19
             .
          
           
             Ann.
             ●66
             .
          
           
             In
             councels
             generall
             .
          
           
             Ann.
             317.
             
          
           
             Ann.
             383.
             
          
           
             Ann.
             430.
             
          
           
             Ann.
             454.
             
          
           
             Ann.
             553.
             
          
           
             Ann.
             681.
             
          
           
             Ann.
             781.
             
          
           
             Ann.
             870.
             
          
           
             Ann.
             1121.
             
             Ann.
             1139.
             
          
           
             Ann.
             1180.
             
             Ann.
             1228.
             
          
           
             Ann.
             1265.
             
             Ann.
             1274.
             
          
           
             Ann.
             1311.
             
             Ann.
             1439.
             
          
           
             Ann.
             1512.
             
          
           
             Ann.
             1563.
             
          
           
             That
             the
             priuate
             spirit
             cannot
             be
             a
             Iudge
             of
             controuersies
             of
             faith
             .
          
           
             The
             priuate
             spirit
             wants
             ability
             to
             know
             &
             be
             knowne
             .
          
           
             2.
             
             It
             wants
             authority
             to
             iudge
             .
          
           
             (a)
             Rom.
             8.11
             .
          
           
             (b)
             Gal
             4.6
             .
          
           
             (c)
             2.
             
             Cor.
             5.5
             .
          
           
             (d)
             Rom.
             8.15
             .
          
           
             (e)
             Rom.
             8.16
             .
          
           
             (f)
             1.
             
             Cor.
             2.10
             .
          
           
             (g)
             1.
             
             Thes
             .
             1
             6.
             
          
           
             (h)
             1.
             
             Ioan.
             4.1
             .
          
           
             (i)
             1.
             
             Cor.
             2.15.16
             .
          
           
             3.
             
             It
             wants
             infallibility
             to
             iudge
             certainely
             .
          
           
             4.
             
             It
             wants
             the
             properties
             ▪
             of
             a
             rule
             of
             Fayth
             .
          
           
             1.
             Certainty
             
          
           
             (a)
             1.
             
             Tim.
             3
             15.
             
          
           
             (b)
             Math.
             12
             46.
             
          
           
             (c)
             Math.
             13
             44.
             
          
           
             (d)
             Luc.
             10.16
             .
          
           
             (e)
             Mat.
             18.17
             .
          
           
             (f)
             Ioan.
             14.16.26
             .
          
           
             2.
             Duration
             
          
           
             Isa
             .
             34.10
             .
             Isa
             .
             66.23
             .
             Psalm
             71.8
             .
             Eph.
             4.
             
          
           
             3.
             
             Immutability
             .
          
           
             Duditius
             apud
             Bezam
             ep
             .
             theol
             .
             pag.
             13.
             
          
           
             (a)
             Math.
             16.18
             .
          
           
             (b)
             1.
             
             Tim.
             3.15
             .
          
           
             (c)
             Psal
             .
             88.38
             .
          
           
             (d)
             Isa
             .
             33.
             
          
           
             (e)
             Isa
             .
             21.4
             
          
           
             4.
             
             Visibility
             .
          
           
             (a)
             Psal
             .
             18.
             ●
             
          
           
             (b)
             Psalm
             .
             8●
             38.
             
          
           
             (c)
             Math.
             5.16
             .
          
           
             (d)
             Apoc.
             2.
             
          
           
             (e)
             Math.
             5
             .
             1●
             .
          
           
             (f)
             Isa
             .
             2.2
             .
          
           
             5.
             
             Vanity
             .
          
           
             (a)
             Os
             .
             10.2
             .
          
           
             (b)
             Isa
             .
             19.2
             .
          
           
             (c)
             Luc.
             11.17
             .
          
           
             (d)
             Eph.
             4.2
             .
          
           
             (e)
             Phil.
             1.27
             .
          
           
             (f)
             A●t
             .
             4.32
             .
          
           
             (g)
             Ierem.
             32
             Ezech.
             11.
             
          
           
             (h)
             Ioan.
             14.10
             .
          
           
             6.
             
             Vniuersality
             .
          
           
             (a)
             Isa
             .
             54.2
             
          
           
             (b)
             Isa
             .
             60.16
             .
          
           
             (c)
             Isa
             6●
             .
             21
             .
          
           
             (d)
             60.6
             .
          
           
             (e)
             Isa
             2.2
             .
          
           
             (f)
             Psal
             .
             88.
             
          
           
             (g)
             Luc.
             24.47
             .
          
           
             7.
             
             Warrant
             &
             commission
             .
          
           
             (h)
             Isa
             .
             66.23
             
          
           
             (i)
             Act.
             1.8
             .
          
           
             (a)
             Mat.
             13.44
             .
          
           
             (b)
             Matth.
             5.15
             .
          
           
             (c)
             Psal
             .
             22.12
             .
          
           
             (d)
             1.
             
             Tim.
             3.15
             .
          
           
             (e)
             1.
             
             Cor.
             3.17
             .
          
           
             (f)
             Cant.
             4.8
             
          
           
             (g)
             Rom.
             12.5
             .
          
           
             (h)
             Mat.
             16.18
             .
          
           
             (i)
             Ioan.
             16.13
             .
          
           
             (k)
             1.
             
             Cor.
             ●
             21.
             
          
           
             (l)
             Math.
             23.2
             .
          
           
             (m)
             Luc.
             16.16
             .
          
           
             (n)
             Math.
             18
             19.
             
          
           
             (o)
             Marc.
             1●
             ▪
             16.
             
          
        
         
           Notes for div A12062-e48360
           
             The
             priuate
             spirit
             is
             the
             Protestants
             ground
             of
             Scripture
             ,
             sense
             ,
             fayth
             and
             saluation
             .
          
           
             Faith
             necessary
             to
             saluation
             .
          
           
             (a)
             Heb.
             11·6
             .
          
           
             Aug.
             serm
             .
             8.
             de
             tempore
             .
          
           
             Faith
             is
             one
             
          
           
             Ephes
             .
             4.5
             .
             Leo
             serm
             .
             4.
             de
             natiuit
             .
             Iren.
             lib.
             1.
             cap.
             3.
             
          
           
             The
             priuate
             spirits
             many
             and
             cōtrary
             .
          
           
             G●alt
             .
             Cronolog
             .
             saecul
             .
             16.
             
             &
             17.
             
          
           
             Claud.
             Sanct.
             repetit
             .
             1.
             de
             Eucharistia
             .
          
           
             Gordō
             .
             controu
             .
             1.
             cap.
             28.
             pag.
             202.
             de
             Ecclesia
             .
          
           
             
               Caluin
               .
               Comment
               .
               in
            
             1.
             
             Ioan.
             4·1
             .
             Hoc
             nostrū
             saeculū
             horrendasectarum
             pottēta
             protulit
             ,
             qua
             occasione
             multi
             attoniti
             haerēt
             ,
             &
             quorsum
             vertere
             debent
             nescientes
             ,
             om
             nē
             pietatis
             curam●biecerunt
             .
             neque
             enim
             melius
             inuenerunt
             cōpendium
             sese
             extricandi
             ab
             errorum
             periculo
             .
          
           
             Faith
             is
             certaine
             .
          
           
             Chrisost
             .
             ho●
             12.
             in
             epist.
             ad
             Rom.
             
          
           
             Luth.
             tom
             .
             5.
             enar
             .
             in
             1.
             
             Pet.
             1.
             
          
           
             Calu.
             3.
             inst
             .
             1.16
             .
             
               Zuing.
               tom
            
             .
             1
             
               in
               actus
               despu
               .
               Tigur
               .
               sayes
               :
            
             Deum
             Patrem
             tantū
             fauere
             sidelibus
             ,
             ac
             ipsi
             Christo
             ,
             &
             tamen
             certum
             essenos
             damna●i
             nō
             posse
             ,
             quam
             Christum
             non
             posse
             .
          
           
             The
             priuate
             spirit
             most
             vncertaine
             .
          
           
             Fayth
             is
             entire
             in
             all
             points
             .
          
           
             Catholike
             in
             all
             persōs
             
          
           
             The
             priuate
             spirit
             cānot
             cause
             an
             entire
             &
             Catholik
             fayth
             
          
           
             Fayth
             is
             by
             hearing
             &
             preaching
             
          
           
             Rom.
             10.15
             .
          
           
             The
             priuate
             spirit
             ouerthrowes
             all
             hearing
             &
             preaching
             .
          
           
             Fayth
             by
             credible
             testimonies
             made
             probable
             .
          
           
             Eccles
             .
             19.4
             .
          
           
             Cap.
             1.
             sect
             .
             3
             ▪
             
          
           
             Psal
             .
             92.5
             .
          
           
             The
             priuate
             spirit
             destitute
             of
             any
             credible
             testimonyes
             .
          
           
             Aug.
             lib.
             cont
             .
             epist.
             Fund
             .
          
           
             Fayth
             obligeth
             to
             hear
             and
             accept
             the
             meanes
             of
             Fayth
             .
          
           
             (a)
             2.
             
             Cor.
             10
             5.
             
          
           
             (b)
             1.
             
             Pet.
             1.14
             .
          
           
             (c)
             Rom.
             1.5
             .
          
           
             (d)
             Marc.
             16
             ▪
             16.
             
          
           
             The
             priuate
             spirit
             cānot
             oblige
             to
             accept
             it
             .
          
           
             Iud.
             v.
             12.
             
          
        
         
           Notes for div A12062-e50190
           
             What
             a
             Circle
             is
             .
          
           
             Arist.
             lib.
             1.
             posteriorum
             resolut
             .
             cap.
             3.
             
          
           
             Arist.
             2.
             lib.
             priorum
             resol
             .
             cap.
             5.
             
             &
             .
             18.
             
          
           
             Difference
             betweene
             a
             Circle
             lawfull
             and
             vnlawfull
             .
          
           
             The
             Catholikes
             fal
             not
             into
             a
             circle
             between
             the
             proofe
             of
             scripture
             by
             the
             Church
             ,
             and
             of
             Church
             by
             Scripture
             .
          
           
             What
             is
             required
             to
             Fayth
             .
          
           
             The
             mutual
             proofe
             of
             the
             scripture
             &
             Church
             .
          
           
             1.
             
             In
             a
             diuerse
             kind
             of
             cause
             .
          
           
             2.
             
             Is
             partial
             and
             not
             wholy
             ,
             and
             solely
             of
             the
             same
             .
          
           
             The
             Protastāts
             diuers
             Circles
             .
          
           
             Their
             gradation
             and
             conexion
             of
             doctrine
             ,
             of
             saluation
             .
          
           
             The
             first
             Protestant
             Circle
             ,
             betweene
             the
             scripture
             &
             spirit
             .
          
           
             Ioan.
             10.27
             .
          
           
             Psal
             .
             11.
             
             In
             circuitu
             im
             pij
             ambulāt
             
               Aug
               in
               Psal
            
             .
             139.
             
             Quis
             est
             circuitus
             eorum
             ?
             vt
             circumeant
             &
             non
             stēt
             :
             in
             gyrum
             eunt
             erroris
             ,
             vbi
             iter
             est
             fine
             fine
             .
             Qui
             enim
             in
             longū
             it
             ,
             aliunde
             incipit
             ,
             alicubi
             finit
             .
             Qui
             in
             gyrum
             it
             ,
             numquam
             finit
             .
             Ipse
             est
             labor
             impiorum
             ,
             quē
             demonstrat
             in
             alio
             Psalmo
             euidentius
             :
             In
             circuitu
             impij
             ābulant
             .
          
           
             The
             second
             Circle
             betweene
             the
             spirit
             and
             fayth
             .
          
           
             A
             third
             Circle
             between
             election
             &
             vnderstanding
             of
             Scripture
             .
          
           
             
               Calu.
               in
            
             1.
             
             Ioh.
             4.1
             .
             Multi
             falsi
             Doctores
             titulum
             spiritus
             mentiuntur
             .
             Insurgunt
             phanatici
             homines
             qui
             se
             temere
             iactant
             spiritu
             Dei
             praeditos
             esse
             .
          
           
             Stulti
             sunt
             qui
             ad
             solū
             honorifici
             spiritus
             strepitum
             attoniti
             ,
             ipsam
             materiam
             non
             andent
             inquirere
             .
             Quiloquuntur
             priuato
             suo
             nomine
             p●odeunt
             in
             medium
             priuato
             suo
             nomine
             .
             Nisi
             adsit
             spiritus
             prudentiae
             parū
             aut
             nihil
             proderit
             verbum
             Dei
             habere
             ad
             manum
             .
             Penes
             singulos
             erit
             ius
             &
             arbitriū
             iudicandi
             
          
           
             Hic
             quoque
             valere
             det
             examen
             ,
             quod
             praescribit
             Apostolus
             ,
             vt
             spiritus
             probentur
             
          
        
         
           Notes for div A12062-e52670
           
             Idolatry
             what
             it
             is
             .
          
           
             Heresy
             is
             a
             kind
             of
             Idolatry
             .
          
           
             Cyp.
             de
             vnit
             .
             Eccles
             .
             Tert
             praescr
             .
             cap.
             40.
             
             Hier.
             in
             Ezech
             .
             8.
             &
             in
             Abac.
             2.
             
             Aug
             lib.
             18.
             de
             c●uit
             .
             Dei
             cap.
             51.
             
          
           
             Idolatry
             what
             number
             of
             Gods
             it
             begat
             .
          
           
             Clemens
             lib.
             ●ec●gnit
             .
             Petri
             ,
             &
             itiner
             .
             Clem.
             lib.
             10.
             cap.
             6.
             
          
           
             Iupiter
             the
             chiefe
             of
             Gods.
             
          
           
             His
             cruelty
             .
          
           
             His
             lust
             .
          
           
             Men
             Gods.
             
          
           
             Women
             gods
             .
          
           
             Cicero
             de
             natura
             Deorum
             .
             Eric
             .
             de
             genealog
             .
             Deor.
             Pul●o
             de
             Dijs
             antiquis
             .
             Guauerra
             diall
             of
             Princes
             lib.
             1.
             c.
             
               22.
               
               Speciall
               Gods
               of
               particuler
               thinges
               .
            
          
           
             The
             Gods
             of
             Rome
             .
          
           
             Mens
             passions
             made
             Gods.
             
          
           
             Beasts
             made
             Gods
             
          
           
             (a)
             1.
             
             Reg.
             31
             10.
             
          
           
             (b)
             3.
             
             Reg.
             16
             31.
             
          
           
             (c)
             Num.
             25.3
             .
          
           
             (d)
             4.
             
             Reg.
             1.2
             .
          
           
             (e)
             3.
             
             Reg.
             11
             7.
             
          
           
             (f)
             4.
             
             Reg.
             15
             8.
             
          
           
             (g)
             Iud.
             17.5
             .
          
           
             (h)
             2.
             
             Reg.
             17
             39.
             
          
           
             (i)
             3.
             
             Reg.
             15
             13.
             
          
           
             (k)
             2.
             
             Machab
             .
             4.19
             .
          
           
             (l)
             Ezech.
             8.14
             .
          
           
             Idolatry
             &
             Heresy
             compared
             .
          
           
             The
             priuate
             spirit
             the
             mother
             of
             all
             heresies
             .
          
           
             The
             first
             daughter
             ,
             cōtempt
             of
             Church
             authority
             .
          
           
             The
             second
             daughter
             sole
             Fayth
             .
          
           
             (a)
             Confess
             .
             Saxon.
             cap.
             de
             remiss
             peccat
             .
             Confess
             .
             Auglican
             .
             art
             .
             11
             Belgi●
             .
             art
             .
             22
             Bohemica
             art
             .
             6.
             
             Augustan●
             cap.
             de
             f●de
             Gallica
             art
             .
             20.
             
             Luther
             .
             de
             liber
             .
             tom
             .
             2.
             fol.
             4.
             &
             in
             Gal.
             2.
             tom
             .
             5.
             fol.
             305.
             
             Calu.
             in
             Gal.
             2.16
             .
             &
             in
             Act.
             13.39
             .
             In
             confess
             .
             fidei
             pag.
             109.
             de
             vera
             Ecclesiae
             reform
             .
             pag.
             318.
             
             In
             Antidot
             .
             Concil
             .
             sess
             .
             6.
             
             Can.
             9.
             
             Beza
             in
             Rom.
             3.20
             .
             Pet.
             Mart.
             in
             1.
             
             Cor.
             1.
             f.
             32.
             in
             8.
             
             Witak
             .
             ad
             rat
             .
             1.
             
             Cam.
             pag.
             7.
             
             Perk.
             Catathes
             .
             tom
             .
             1.
             
             Col.
             
               487.
               
               The
               third
               daughter
               ,
               Concupiscence
               is
               originall
               sinne
               .
            
             Luth.
             in
             confut
             .
             La
             tom
             .
             fol.
             220.
             &
             tom
             .
             5.
             in
             Galat.
             1.
             fol.
             227.228
             .
             in
             cap.
             2.
             fol.
             231.
             ibid.
             de
             bonis
             operib
             .
             fol.
             581.
             in
             natal
             .
             Christi
             fol.
             374.
             
             Calu.
             lib.
             2.
             cap.
             1.
             
             §.
             8.
             &
             lib.
             4.
             cap.
             15.
             
             §.
             10.
             &
             in
             Antidot
             .
             Concil
             .
             Trid.
             ad
             sess
             .
             5.
             &
             lib.
             3.
             
             Instit.
             cap.
             11.
             
             §.
             3.
             &
             lib.
             3.
             
             Instit.
             cap.
             1.
             
             §.
             8.
             &
             cap.
             14.
             
             §.
             9.
             lib.
             2.
             
             Instit.
             cap.
             11.
             
             §.
             8
             &
             9.
             &
             lib.
             3.
             cap.
             11.
             
             §.
             2.
             
             &
             3.
             
             Vrb.
             Regius
             in
             locis
             tom
             .
             1.
             fol.
             358.
             
             Witak
             .
             de
             peccat
             .
             orig
             .
             lib.
             2.
             cap.
             3.
             pag.
             656.
             
          
           
             The
             fourth
             daughter
             ,
             Predestination
             to
             dānation
             .
             
               Calu.
               lib.
            
             1.
             
             
               Inst
               .
               cap.
            
             18.
             
             §.
             1.
             
               &
               lib.
            
             3
             cap
             23.
             
             §.
             6.
             
             &
             9.
             
               &
               lib.
            
             2
             cap
             4
             §.
             2.
             
               &
               lib.
            
             1.
             cap.
             18.
             
             §.
             2.
             
             &
             .
             4.
             
               &
               lib.
            
             3.
             cap
             23.
             
             §.
             9.
             
               &
               lib.
            
             1.
             
             
               Inst
               .
               c.
            
             17.
             
             §.
             5.
             
             &
             18.
             
             §.
             1.2
             .
             
               &
               lib.
            
             3.
             cap.
             4.
             
             §.
             2.
             
               &
               lib
            
             1
             
               Inst.
               cap.
            
             18.
             
             §.
             3.
             &c.
             2.
             
             §.
             10.
             
               &
               lib.
            
             1.
             
             
               Inst
               .
               cap.
            
             14.
             
             §.
             2.
             
               &
               lib.
            
             2.
             cap
             4.
             
             §.
             5.
             
               &
               lib.
            
             3.
             cap
             23.
             
             §.
             14.
             &c.
             24.
             
             §.
             13.14
             .
             
               &
               lib.
            
             3.
             cap
             24.
             
             §.
             12.
             
             
               Vide
               plu●a
               infra
               sect
            
             .
             5
             Subdus
             .
             4.
             
          
           
             Absurdities
             which
             follow
             vpon
             contempt
             of
             Church-authority
             .
          
           
             1.
             
             The
             want
             of
             a
             true
             Church
             ,
             fayth
             ,
             and
             saluation
             .
          
           
             2.
             
             The
             misbeliefe
             of
             al
             Prelates
             ,
             Princes
             ,
             &
             people
             .
          
           
             
               3.
               
               The
               falshood
               of
               all
               prophesyes
               and
               predictions
               .
            
             
               Castalio
               in
               his
               preface
               of
               the
               great
               Latin
               Bible
               dedicated
               to
               King
               Edward
               6.
               
            
             
               2.
               
               Tim.
               3.15
               ▪
               
                 Dauid
                 Georg
                 in
                 hist.
                 Daui
                 .
                 Georg.
                 printed
                 at
                 Antwerp
                 :
                 an
                 .
              
               1568
               
                 by
                 the
                 Diuines
                 of
                 Basil
                 .
                 &
                 in
                 a
                 Protestant
                 booke
                 intituled
                 ,
              
               Apocalipsis
               infigniū
               aliquorum
               Haeresiarcharum
               .
               printed
               Lug
               duni
               Batauorum
               ann
               .
               1608.
               
            
             
               
                 See
                 the
                 Protestants
                 Apology
                 Tract
              
               .
               2.
               cap.
               3.
               p.
               307.
               4.
               
               The
               preheminence
               of
               Iewes
               &
               Gentils
               aboue
               Christians
               .
            
          
           
             (a)
             Aggeus
             2.10
             .
          
           
             (b)
             Psal
             .
             2.8
             
          
           
             (c)
             Isa
             49.23
             
          
           
             (d)
             Psalm
             .
             71
             10.15
             .
          
           
             (e)
             Isa
             .
             42.4.60.9
             .
          
           
             Absurdities
             which
             follow
             vpon
             only
             fayth
             .
          
           
             1.
             
             That
             euery
             Protestāt
             is
             more
             certaine
             of
             his
             saluation
             ,
             then
             Christ
             was
             of
             his
             owne
             .
          
           
             2.
             
             That
             their
             fayth
             is
             not
             groūded
             vpon
             any
             scripture
             or
             authority
             .
          
           
             3.
             
             That
             all
             Protestants
             are
             as
             iust
             as
             Christ
             .
          
           
             (a)
             Luth.
             tom
             ▪
             5.
             enar
             .
             in
             ▪
             1.
             
             Pet.
             1.
             
          
           
             (b)
             Zuing.
             to
             .
             1.
             in
             art
             .
             disp
             .
             Tigur
             .
             fol.
             628.
             
          
           
             (c)
             See
             Kellisons
             examen
             part
             .
             2.
             exam
             13.
             cap.
             8.
             
             Cal.
             Turcis
             .
             l.
             3.
             cap.
             12.
             
          
           
             Apoc.
             22.11
             .
          
           
             Luther
             .
             serm
             .
             de
             natiu
             .
             virginis
             ,
             &
             comment
             .
             in
             1.
             
             Pet.
             2.
             
          
           
             (a)
             ●ucer
             in
             Matth.
             3.
             
          
           
             (b)
             Math.
             11.11
             .
          
           
             (c)
             
               Zuin.
               to
            
             .
             1.
             
               in
               art
               .
               dis
               .
               Tygur
               .
               f.
            
             628.
             4.
             
             That
             all
             the
             world
             shal
             be
             saued
             ,
             proued
             by
             diuers
             Protestant
             positions
             .
          
           
             (d)
             
               Calu.
               Inst
            
             6.24
             .
             Infās
             à
             matris
             vtero
             in
             foedore
             continetur
             &c.
             
             Filiorum
             haud
             dubié
             loco
             habet
             eorum
             filios
             ,
             quorum
             semini
             in
             patrē
             se
             for●
             pollicitus
             est
             &c.
             
             
               Calu.
               in
               Antidot
               .
               Concilij
               Trid.
               sess
               .
            
             6.9.5
             .
             Verùm
             infantes
             à
             regno
             Dei
             arcere
             libuit
             ,
             qui
             ante
             erepti
             sunt
             ex
             hac
             vita
             ,
             quam
             offerri
             ad
             Baptismum
             potuerint
             .
             Quasi
             vero
             de
             nihilo
             dictum
             sit
             eos
             nasci
             sanctos
             qui
             ex
             fidelibus
             nascuntur
             .
             Imò
             quo
             iure
             ad
             Baptismum
             eos
             admittimus
             ,
             nisi
             quod
             promissionis
             sunt
             haeredes
             ?
             Nisi
             enim
             ante
             ad
             eos
             pertineret
             vitae
             promissio
             ,
             Baptismum
             profanaret
             quisquis
             illis
             daret
             .
             Quod
             si
             Deus
             in
             regnum
             suum
             eos
             adoptauit
             ,
             quanta
             iniuria
             fit
             promissioni
             ,
             quasi
             per
             se
             ad
             eorum
             salutem
             non
             sufficiat
             ?
             Inclusa
             est
             infantium
             salus
             in
             promissione
             ,
             quâ
             Deus
             Fidelibus
             testatur
             se
             fore
             illis
             ,
             &
             semini
             eorum
             in
             Deum
             .
             Hac
             ratione
             sibi
             nasci
             pronunciab
             at
             ,
             qui
             ex
             Abraham
             ducebant
             originem
             .
             Huius
             promissionis
             beneficio
             recipiu●tur
             ad
             Baptismum
             ,
             quia
             censentur
             Ecclesiae
             membra
             .
             Non
             à
             Baptismo
             igitur
             initium
             habet
             corum
             salus
             ,
             sed
             quae
             iam
             in
             verbo
             fundata
             erat
             Baptismo
             obsignatur
             .
             
               Calu.
               ep
            
             .
             147.
             
             &
             149.
             
          
           
             The
             same
             proued
             out
             of
             their
             doctrine
             ,
             by
             speciall
             and
             only
             fayth
             .
          
           
             Remission
             of
             their
             sins
             &
             saluation
             an
             article
             of
             Protestants
             Fayth
             .
          
           
             (a)
             Calu.
             cathec
             .
             c.
             de
             fide
             .
          
           
             (b)
             Ibid.
             in
             ●
             Matt.
             21.21
          
           
             (c)
             Beza
             in
             confess
             .
             cap.
             7.
             sect
             .
             8.
             p.
             60.
             
          
           
             (d)
             Idem
             .
             in
             Tim.
             4.15
             .
          
           
             (e)
             Idem
             in
             confess
             .
             cap.
             4
             sect
             .
             18.
             p.
             
               15
               ▪
            
          
           
             (f)
             Luth.
             postil
             .
             in
             Domi.
             3.
             
             Aduent
             .
             f.
             31.
             
          
           
             (g)
             Idem
             in
             Psal
             .
             14.
             tom
             3.
             fol.
             247.
             
          
           
             (h)
             Bucer
             in
             Matth.
             16.
             
          
           
             (i)
             Confess
             .
             August
             .
             1531
             art
             .
             4.
             
             Saxon.
             cap.
             16.
             
             Luth.
             disput
             .
             tom
             .
             1.
             f.
             53.
             
             Cal.
             in
             Rom.
             10.10
             .
             confes
             .
             fidei
             .
             Lobecius
             .
             Par.
             lib.
             3.
             de
             Iustif.
             cap.
             4.
             pag.
             643.
             
             VVhita
             .
             ad
             r●t
             .
             8.
             
             Camp.
             pag.
             36.
             l.
             8.
             contra
             Dur.
             sect
             .
             47.
             conc
             .
             vltim
             .
             Per.
             de
             Bapt.
             tom
             1.
             col
             .
             810.
             
             Reinol
             .
             thes
             .
             2.
             p.
             71.
             
             Iew.
             defenc
             .
             Apol.
             part
             .
             2.
             cap.
             6.
             sect
             .
             3.
             p.
             149.
             
             Par.
             vbi
             supra
             .
             Luth.
             tom
             .
             5.
             enar
             .
             in
             1.
             
             Pet.
             1.
             
             Zuing.
             tom
             .
             1.
             in
             art
             .
             disput
             .
             Tygur
             .
             f.
             628.
             
             See
             Kellison
             exam
             .
             part
             .
             2.
             exam
             .
             13.
             c.
             8.
             
             Calu.
             Turcis
             .
             l.
             3.
             c.
             12.
             
             See
             aboue
             chap.
             7.
             sect
             .
             3.
             
          
           
             As
             well
             the
             reprobat
             as
             the
             elect
             obliged
             to
             belieue
             all
             articles
             of
             Fayth
             .
          
           
             Particuler
             saluation
             an
             obiect
             of
             Protestants
             fayth
             reuealed
             .
          
           
             As
             the
             Resurrection
             so
             the
             particular
             saluation
             of
             euery
             one
             an
             article
             of
             fayth
             .
          
           
             Zuing.
             tom
             .
             2.
             in
             Exposit
             .
             fid
             .
             Christ
             .
             f.
             159.
             b.
             circa
             medium
             .
             VVhi.
             his
             also
             defended
             by
             Gualt
             ▪
             in
             Apolog
             pro
             Zuing
             &
             operib
             .
             eius
             ,
             praefix
             .
             tom
             .
             operum
             Zuing.
             f.
             27.
             a.
             b.
             &
             28.29
             .
             a.
             b.
             Vide
             Simleru●
             in
             vita
             Bulling
             .
             &
             see
             Bullengers
             allowāce
             of
             Zuinglius
             his
             forsaid
             Treatise
             .
             in
             Zuing
             tom
             .
             2
             f.
             5●0
             b.
             in
             it
             .
          
           
             Fox
             Martyr
             .
             pag.
             495.
             
          
           
             That
             a
             man
             is
             iustifyed
             by
             a
             false
             Fayth
             .
          
           
             That
             a
             man
             is
             iustified
             by
             a
             contradictory
             fayth
             .
          
           
             That
             a
             man
             is
             iustified
             by
             a
             rash
             Fayth
             .
          
           
             That
             a
             man
             is
             iustified
             by
             a
             presūptuous
             faith
             .
          
           
             ●ob
             .
             4.10.11
             Psal
             .
             17.25
             .
             Rom.
             5.19
             .
             2.
             
             Tim.
             4.8
             .
             1.
             
             Cor.
             3.8.9
             .
          
           
             (a)
             Phil.
             2.12
             .
          
           
             (b)
             Eccl.
             5.5
             .
          
           
             (c)
             Eccl.
             9.
             
             ●
             .
          
           
             That
             a
             mā
             ,
             is
             iustifyed
             by
             a
             fayth
             ,
             destroyes
             hope
             and
             Charity
             .
          
           
             That
             a
             man
             is
             iustifyed
             by
             a
             faith
             ,
             which
             is
             iniurious
             to
             Christ
             .
          
           
             Which
             doth
             derogate
             from
             the
             generality
             of
             Christes
             redemption
             ▪
             
          
           
             (a)
             1.
             
             Tim.
             2
             6.
             
          
           
             (b)
             1.
             
             Ioan.
             2.2
             .
          
           
             (c)
             1.
             
             Tim.
             2.4
             .
          
           
             (d)
             Iohn
             .
             1.29
             .
          
           
             (e)
             Ioan.
             3.16
             .
             Calu.
             3.
             iust
             .
             22.
             &
             in
             
          
           
             Colo●
             .
             1.
             in
             1
             Ioan.
             2.
             
             Beza
             colloq
             .
             Mont.
             Pesul
             .
             f.
             211.214
             .
             &c.
             Sanch.
             misc
             .
             l
             2.
             pag.
             180
          
           
             Which
             faith
             derogates
             from
             the
             perfection
             of
             Christs
             redemptiō
             .
          
           
             Calu.
             harm
             .
             in
             26.
             
             Mat.
             37.46
             .
             &
             in
             27.2
             .
             Instit.
             16.
             
             Luth.
             in
             Psal
             22.
             tom
             3.
             
             Witten
             .
             ann
             .
             1585.
             
          
           
             (a)
             Rom.
             3.24.25
             .
             Rom
             1.9
             .
          
           
             (b)
             1.
             
             Pet.
             1.10
             .
             Act.
             5.9
             .
          
           
             (c)
             Apoc.
             15.22.14
             .
          
           
             (d)
             Col.
             1.10
             
          
           
             (e)
             Act.
             20.28
             .
          
           
             (f)
             1.
             
             Cor.
             11
             25.
             
             Luc.
             22.20
             .
             Mat.
             26.28
             .
             Ma●c
             .
             14.24
             .
          
           
             (g)
             Calu.
             2.
             
             Instit
             16.20
             .
          
           
             (h)
             ●alu
             .
             2.
             
             Instit.
             17.1
             .
          
           
             (a)
             Rom
             6.17
             .
             &
             11.
             
          
           
             (b)
             1.
             
             Tim.
             2
             
          
           
             (c)
             Rom.
             7.23
             
          
           
             (d)
             Gal.
             3.10
             
          
           
             (e)
             Isa
             .
             28.15
             .
          
           
             Calu.
             Instit.
             14.4
             .
             &
             9.
             
             Luth.
             confut
             .
             Lat●m
             .
          
           
             Calu.
             2.
             
             Insti
             .
             7.5
             .
             &
             6.
             
             Luth.
             tom
             .
             5.
             serm
             .
             de
             Matrimon●o
             .
          
           
             Which
             makes
             Christ
             no
             good
             Phisitian
             of
             soules
             .
          
           
             Which
             makes
             Christ
             an
             vniust
             ●aw-giuer
             
          
           
             Isa
             .
             33.22
             .
             Ioan.
             13.34
             .
          
           
             Which
             makes
             Christ
             an
             vniust
             Iudge
             .
          
           
             Ioan.
             3
             .
             1●
             ▪
             
          
           
             VVhich
             makes
             Christ
             no
             Priest
             .
          
           
             Psal
             .
             109.4
             .
             Heb.
             5.6
             .
          
           
             Gen.
             14.18
             ▪
             
          
           
             Heb.
             7.3
             .
          
           
             Heb.
             5.11
             .
          
           
             Gen.
             14.18
             .
          
           
             By
             a
             fayth
             which
             makes
             Christ
             ignorant
             .
          
           
             3.
             
             Reg.
             4.30
             .
          
           
             (a)
             Luth.
             c●nc●
             de
             natal
             .
             Christ.
             fol.
             67
          
           
             Zuing.
             in
             cap.
             2
             .
             ●uce
             .
             Beza
             in
             Heb.
             5.7
             .
             &
             in
             colloq
             mont
             .
             pag.
             177.
             
             Bucer
             .
             in
             cap.
             2●
             .
             Lucae
             .
             Danaeus
             cont
             .
             2.
             pag.
             143
             .
             ●o●st
             .
             in
             anti
             .
             Bellarm.
             pag.
             36.
             
             VVhitak
             .
             ad
             ●ation
             .
             8.
             
             Camp.
             p.
             35.
             
             Serranus
             cōt
             .
             Hayū
             .
             part
             .
             3.
             pag.
             284.285.289.290
             .
             Cal.
             harm
             .
             in
             Mat.
             9.2
             .
             Matt.
             21.18
             .
             Matt.
             24.36
             .
             Matt.
             26.
             
             Luc.
             2.40
             .
             Paraeus
             l.
             5.
             de
             amissi
             .
             gratiae
             &c.
             cap.
             14.
             pag.
             836.
             &
             in
             Coll.
             The●l
             ,
             9.
             disp
             .
             6.
             
          
           
             Sinnefull
             .
          
           
             Damned
             .
          
           
             In
             the
             pains
             of
             hell
             .
          
           
             Smitheus
             collat
             .
             doctrin
             .
             de
             Christo.
             cap.
             2
             art
             .
             
               11.12
               .
               ●3
            
             .
             &
             22.
             
          
           
             Smith
             coll●●
             .
             doctrin
             .
             lib.
             1.
             cap.
             16.
             art
             .
             10.
             pag.
             
               4
               47.
            
             
          
           
             Absurdities
             which
             follow
             vpon
             Concupiscence
             being
             originall
             sinne
             .
          
           
             1.
             
             That
             the
             whole
             Churche
             of
             the
             Protestants
             ,
             is
             a
             congregation
             of
             great
             sinners
             .
          
           
             Smit
             .
             collat
             .
             l.
             1.
             cap.
             13.
             art
             .
             9.
             p.
             246.
             art
             .
             9.
             pag.
             446.
             cap.
             18.
             art
             .
             1.
             p.
             474.476
             .
          
           
             2.
             
             That
             euery
             Protestant
             may
             as
             well
             cōmit
             great
             sinnes
             as
             do
             good
             workes
             ,
             in
             respect
             of
             auoiding
             damnation
             .
          
           
             3.
             
             That
             the
             grounds
             of
             Protestant
             Religiō
             admit
             great
             sinners
             to
             be
             perfect
             Protestants
             .
          
           
             4.
             
             That
             in
             vaine
             &
             to
             no
             end
             ,
             are
             1.
             all
             pennāce
             ,
             mortification
             ,
             and
             austeri●y
             of
             life
             .
          
           
             2.
             
             All
             lawes
             &
             Precepts
             of
             God
             ,
             or
             man.
             
          
           
             (a)
             Sap.
             6.4
             .
          
           
             (b)
             Prou.
             8.15
             .
          
           
             (c)
             Rom.
             13.1
             .
          
           
             (c)
             Rom.
             13.5
             .
          
           
             (d)
             1.
             
             Pet.
             2.13.14
             .
          
           
             (e)
             Tit.
             3.2
             .
          
           
             (f)
             Ephes
             .
             6.5
             .
             Col.
             3.22
             .
          
           
             (g)
             1.
             
             Tim.
             6.1
             .
          
           
             (h)
             Matt.
             22.21
             .
          
           
             3.
             
             All
             consultations
             ,
             exhortatiōs
             &
             threats
             .
          
           
             4.
             
             All
             cases
             and
             scruple
             of
             conscien●
             .
          
           
             The
             differēce
             between
             a
             iust
             Catholike
             ,
             and
             a
             iust
             Protestant
             .
          
           
             The
             fourth
             daughter
             or
             progeny
             of
             the
             priuate
             spirit
             ,
             which
             is
             predestination
             to
             sinne
             ,
             and
             damnatiō
             .
          
           
             
               Absur●●ies
               which
               follow
               vpon
               it
               in
               respect
               of
               man.
               
            
             
               1.
               
               Of
               Politicians
               and
               Atheists
               .
            
          
           
             Aug.
             epist.
             48
          
           
             2.
             
             Of
             desperate
             men
             .
          
           
             Aug.
             de
             bono
             perseuerant
             .
             cap.
             15.
             
          
           
             Caesar
             .
             li.
             1.
             c.
             27.
             
          
           
             Aug.
             lib.
             2
             de
             animabus
             c.
             11.
             
          
           
             Aug.
             de
             vera
             Relig.
             c.
             14.
             
          
           
             Scotus
             1.
             demonst
             .
             39.
             
          
           
             Absurdities
             which
             follow
             vpon
             this
             doctrine
             of
             Predestination
             .
          
           
             1.
             
             That
             it
             makes
             God
             the
             authour
             of
             sinne
             .
          
           
             
               Aug.
               haeres
            
             .
             46.
             
             
               Epiph.
               hom
            
             .
             66.
             
             
               Euseb
               .
               lib.
            
             5.
             cap.
             19.
             
          
           
             Becanus
             opus
             .
             theol
             .
             com
             .
             1
             .
             ●ract
             .
             de
             pr●destin
             .
             pag
             2.
             de
             authore
             pec
             cati
             pag
             99.
             de
             Apho●ism
             Caluinist
             ●rū
             pag.
             249.
             &
             ●
             de
             diff●rentia
             inter
             Caluinistas
             ,
             P●lagianos
             &
             Caholi●os
             .
          
           
             Smith
             .
             collat
             .
             c.
             1.
             de
             Deo.
             
          
           
             2.
             
             That
             it
             makes
             God
             a
             sinner
             .
          
           
             Rom.
             3.8
             .
          
           
             3.
             
             That
             it
             makes
             God
             alone
             ,
             the
             only
             sinner
             .
          
           
             Calu.
             3.
             
             Inst
             .
             14.17
             .
          
           
             Calu.
             3.
             
             Inst
             .
             23.8
             .
          
           
             Zuing.
             ser●
             .
             de
             prouid
             .
          
           
             Aug.
             de
             vera
             Relig.
             c.
             14.
             
          
           
             4.
             
             That
             it
             makes
             God
             a
             great
             lyer
             and
             dissembler
             .
          
           
             (a)
             Psalm
             .
             5.5
             .
          
           
             (b)
             Psalm
             .
             44
             8.
             
          
           
             (c)
             Zach.
             8.17
             .
          
           
             (d)
             Sap.
             14.9
             .
          
           
             (e)
             3.
             
             Reg.
             11
             6.
             
          
           
             (f)
             2.
             
             Reg.
             11
             27.
             
          
           
             (g)
             Caluin
             .
             de
             pr●destin
             .
             pag.
             727.
             
          
           
             (h)
             1.
             
             Instit.
             191.
             
               in
               Genes
            
             .
             3.1
             .
          
           
             (i)
             Depraedest
             pag.
             726.
             
          
           
             (k)
             Beza
             respons
             .
             ad
             Acta
             colleq
             .
             Mon●is●
             .
             p●g
             .
             51.
             
          
           
             (l)
             Depraedest
             .
             cont
             .
             〈◊〉
             .
             vol.
             1.
             
             Theol
             pag.
             3.7.6
          
           
             (m)
             Mart.
             in
             Sam.
             1.4
             fol.
             32.
             
          
           
             (n)
             ●erk
             .
             in
             Cred.
             pag.
             7.33
             .
             of
             predestination
             p.
             1.2.7
             .
          
           
             (o)
             Bucan
             .
             Instit
             .
             theol
             .
             loco
             14.
             pag.
             145.
             
          
           
             (p)
             Isa
             53
             9.
             
          
           
             (q)
             Sap
             3.5
             .
          
           
             (r)
             1.
             
             Prou.
             14.22
             .
          
           
             (s)
             1.
             
             Iohn
             .
             3
             8.
             
          
           
             (t)
             Eccl.
             15.21
             .
          
           
             (u)
             Ierem.
             32.35
             .
          
           
             (x)
             Iac.
             1.13
             
          
           
             (y)
             1.
             
             Cor.
             10.13
             .
          
           
             (z)
             Calu.
             1.
             
             Instit
             .
             17.11
             .
             &
             18.1
             .
             
               in
               Rom
            
             9.18
             .
             
               de
               praedest
            
             .
             7.2.7.7.3.9.7.4.6
             .
          
           
             (a)
             1.
             
             Instit.
             14.17
             .
          
           
             (b)
             3.
             
             Instit
             .
             23.1
             .
          
           
             (c)
             
               De
               Praedest
               .
               p.
            
             7.2.6
             .
          
           
             (d)
             pag.
             7.2.8
             
          
           
             (e)
             Luth.
             de
             seruo
             arbitrio
             fol.
             459.
             &
             fol.
             433.
             
          
           
             (f)
             Melanct.
             in
             Rom.
             8.
             de
             praedest
             .
          
           
             (g)
             Beza
             de
             praedest
             .
             contra
             Castal
             .
             pag.
             3.9.9
             .
             in
             Rom.
             9.18
             .
          
           
             (h)
             Sanct.
             de
             excec
             .
             quaest
             .
             1.
             pag.
             204.
             
          
           
             (i)
             De
             praedest●nat
             .
             Sanct.
             cap.
             5.
             pag.
             3.2.6
             .
          
           
             (k)
             De
             exce●at
             .
             quaest
             .
             5.
             pag.
             211.
             
          
           
             (l)
             ●●b
             .
             5.
             de
             nati●
             .
             Dei
             c.
             2.
             pag.
             5.6.8
             .
          
           
             (m)
             de
             exce●at
             .
             quaest
             .
             4.
             pag.
             208.
             
          
           
             (n)
             In
             Iud.
             cap
             3.
             fol.
             52.
             
          
           
             (o)
             In
             Rom.
             1.
             fol.
             34.37
             .
             &
             in
             Rom.
             9.
             pag.
             6.3
             .
          
           
             (p)
             Ezech.
             33
             11.
             
          
           
             (q)
             2.
             
             Pet.
             3.9
             .
          
           
             (r)
             Matt.
             18.14
             .
          
           
             (s)
             1.
             
             Tim.
             2
             4.
             
          
           
             (t)
             Exod.
             20.3
             .
          
           
             (u)
             Ezech.
             18
             30.
             
          
           
             (x)
             Prou.
             1.24
             .
          
           
             (z)
             Math.
             23
             37.
             
          
           
             (a)
             Mat.
             11.28
             .
          
           
             (b)
             Calu.
             3.
             
             Instit
             .
             3.21.3
             .
             Inst
             .
             23.2
             .
          
           
             (c)
             
               Calu.
               Instit
            
             .
             24.12
             .
          
           
             (d)
             3.
             
             Instit.
             24.17
             .
          
           
             (d)
             Beza
             colloq
             .
             Montisb
             .
             pag.
             418.
             
          
           
             (e)
             Piscator
             apud
             Vorstiū
             parasceue
             ad
             collat
             .
             pag.
             8.
             
          
           
             (f)
             Beza
             2.
             part
             .
             respons
             .
             ad
             act
             .
             Mont.
             pag.
             226.
             
          
           
             (g)
             De
             praedest
             .
             contra
             Castal
             .
             pag.
             3●6
             .
          
           
             (h)
             Apud
             Schusselb
             .
             Theol.
             Cal.
             art
             .
             8.
             p
             71.
             
          
           
             (i)
             Ad
             Cal.
             Andr.
             vol.
             3.
             theol
             .
             pag.
             125.
             
          
           
             (k)
             Colloq
             .
             Montisb
             .
             pag.
             
          
           
             (l)
             Zanct.
             suppl
             .
             ad
             Senat.
             Argentin
             .
             col
             .
             57.
             
             De
             praedest
             .
             c.
             4.
             col
             .
             317.
             
             &
             295.
             
          
           
             (m)
             Perk.
             of
             predest
             .
             col
             .
             139.
             
          
           
             Smith
             .
             Coll.
             lib.
             1.
             cap.
             6.
             art
             .
             1.
             ad
             art
             .
             24.
             
          
           
             4
             That
             it
             makes
             God
             a
             most
             cruell
             tyrant
             .
          
           
             More
             seuere
             in
             his
             lawes
             then
             Draco
             
          
           
             Agellio
             lib.
             2.
             cap.
             18.
             
          
           
             More
             cruell
             then
             any
             Tyrant
             .
          
           
             (a)
             Math.
             2.16.14.9
             .
          
           
             Act.
             12.1.7
             .
          
           
             Iud.
             1.7
             .
          
           
             Iud.
             9.5
             .
          
           
             Es●her
             3.6
             .
          
           
             Fulg●s
             .
             lib.
             10
             cap.
             11.
             
             &
             Theatrum
             vitae
             humanae
             .
          
           
             Suet.
             Ner.
             
          
           
             Suet.
             Cal.
             
          
           
             Suet.
             Tiber.
             
          
           
             Marfil
             .
             Ficinus
             in
             epist.
             lib.
             2.
             
          
           
             Agath
             .
             lib.
             4.
             
          
           
             Seneca
             lib
             de
             clement
             .
             ad
             N●ronem
             .
          
           
             (a)
             Psal
             .
             144
             
          
           
             (b)
             ●uc
             1.50
             
          
           
             (c)
             S●p
             15.1
             
          
           
             (d)
             Eccles
             .
             16
             30.
             
          
           
             5.
             
             That
             it
             makes
             God
             a
             Diuell
             .
          
           
             Because
             it
             makes
             God
             a
             tempter
             vnto
             sinne
             .
          
           
             (a)
             Matth.
             4.3
             .
          
           
             (b)
             1.
             
             Cor.
             7.5
             .
          
           
             (c)
             Act.
             5.3
             .
          
           
             7.
             
             It
             makes
             him
             the
             sower
             of
             the
             tares
             of
             sin
             .
             Math.
             13.25
             
          
           
             Calu.
             1.
             
             Inst.
             18
             1.
             1.
             
             Inst
             14.2
             .
             4.
             
             Inst
             .
             14.2
             .
          
           
             3.
             
             It
             makes
             God
             the
             authour
             of
             sin
             .
          
           
             1.
             
             Ioan.
             3.8
             .
             Ioan.
             8.44
             .
          
           
             Calu.
             3.
             
             Inst.
             23.4
             .
             &
             7.
             
          
           
             Luth.
             de
             seruo
             arbitrio
             .
             Calu.
             serm
             .
             de
             prouid
             .
             c.
             6
             Zuing.
             in
             ep
             .
          
           
             This
             doctrine
             condemned
             by
             Protestants
             .
          
           
             Castal
             .
             de
             pradestinat
             .
          
           
             Vermilius
             in
             lib.
             3.
             
             Reg.
             cap.
             6.
             
          
           
             Fcuardentius
             lib.
             2.
             de
             Theomachia
             Calumistica
             cap.
             12.
             
          
           
             Tilmannus
             Heshusius
             lib.
             aliquot
             errorū
             Caluini
             .
          
           
             Grauerus
             absurda
             absurdorum
             .
          
           
             Obseruations
             vpō
             the
             former
             Protestant
             doctrine
             .
          
           
             Psalm
             .
             13.1
             .
          
           
             Calu.
             3.
             
             Inst.
             24.13
             .
          
           
             The
             difference
             of
             the
             Protestant
             God
             from
             the
             Catholicke
             God.
             
          
           
             In
             ordaining
             sinne
             .
          
           
             In
             compelling
             to
             sin
             .
          
           
             In
             necessitating
             to
             sin
             .
          
           
             In
             being
             authour
             of
             sin
             .
          
           
             In
             predistination
             to
             damnation
             .
          
           
             In
             ordaining
             the
             end
             of
             sinne
             
          
           
             In
             denying
             meanes
             to
             be
             saued
             .
          
           
             In
             not
             remitting
             of
             sinne
             .
          
           
             In
             being
             sinnefull
             .
          
           
             Protestant
             positions
             which
             oppose
             Fayth
             ,
             Hope
             ,
             and
             Charity
             .
          
           
             (a)
             Luth.
             de
             libertate
             tom
             .
             2.
             fol.
             4.
             &
             in
             Gal.
             2.
             tom
             .
             5
             fol.
             305.
             
             Calu.
             in
             Gal.
             2.16
             .
             &
             in
             Act.
             13.39
             .
             Beza
             in
             Rom
             3.20
             .
             VVhit
             .
             ad
             rat
             .
             1.
             
             Camp.
             pag.
             7.
             
             Perkins
             in
             Catechis
             .
             tom
             .
             1.
             
             Col
             487.
             
          
           
             (b)
             Confess
             .
             August
             .
             edita
             VVittemb
             .
             ann
             .
             1531.
             art
             .
             4.
             
             Calu.
             3.
             
             Inst.
             11.19
             .
             &
             3.
             
             Inst.
             14.16
             .
             &
             17.
             
             Et
             in
             Antid
             .
             Concil
             .
             Trid.
             sess
             .
             6.
             ad
             cap.
             10.13.14
             .
             ad
             Canon
             .
             14.15
             .
             &
             16.
             
             &
             4.
             
             Inst
             .
             2.16
             .
             VVhita
             .
             ad
             rat
             .
             8.
             
             Camp.
             pag.
             3.
             
          
           
             (c)
             Calu.
             de
             praedest
             .
             pag.
             695.
             
             &
             7.3
             .
             &
             in
             Antid
             .
             Concil
             .
             sess
             .
             6.
             
             Canon
             .
             17.
             pag.
             291.
             
             Zanct.
             de
             perfect
             .
             Sanctorum
             cap
             2.
             tom
             .
             7.
             col
             .
             113.
             &
             collat
             .
             128.
             
             VVhitak
             .
             contro
             .
             2.
             quaest
             .
             1.
             cap.
             8.
             pag.
             434.
             
             Perkins
             de
             dissertion
             .
             tom
             .
             1.
             c●l
             .
             1026.
             
          
           
             (d)
             Calu.
             in
             Ioan.
             20.28
             .
             in
             Matth.
             13.20
             .
             in
             Luc.
             17.13
             .
             Instit.
             c.
             2.
             
             §.
             21.
             
             Beza
             in
             Ioan.
             6.37
             .
             in
             Colloq
             .
             Montisb
             .
             pag.
             380.
             
             VVhitak
             .
             lib.
             8.
             contra
             Duraeū
             sect
             .
             48.
             &
             contro
             .
             2.
             quaest
             .
             5.
             cap.
             7.
             pag.
             515.
             
             Perkins
             in
             Galat.
             1.
             tom
             .
             2.
             col
             .
             51.
             
             Zanct.
             de
             perseu
             .
             tom
             .
             7.
             col
             .
             128.
             &
             in
             sua
             confess
             .
             cap.
             17.
             sect
             .
             4.
             tom
             .
             8.
             col
             .
             522.
             
          
           
             (e)
             Luther
             .
             in
             Gal.
             2.
             tom
             .
             5.
             fol.
             229.
             
             In
             cap.
             5.
             fol.
             420.
             &
             in
             cap.
             8.
             
             Isa
             .
             tom
             .
             4
             fol.
             53.
             
             Calu.
             in
             Ioan.
             5.29
             .
             &
             3.
             
             Inst
             .
             cap.
             4.
             
             §.
             28.
             
             Beza
             .
             in
             epist
             .
             dedic
             .
             respons
             .
             ad
             Castal
             .
             vol.
             1.
             
             Theol
             pag.
             427.
             
             &
             457.
             
             Zanct.
             de
             persen
             .
             Sanct.
             quaest
             .
             1.
             cap.
             2.
             tom
             .
             7.
             col
             .
             360
             VVotton
             .
             in
             respons
             .
             ad
             art
             .
             papisticos
             pag.
             92.
             
             Abbot
             in
             Diatrib
             .
             Thomsoni
             cap.
             20.
             p·
             189
          
           
             (f)
             Of
             which
             see
             the
             first
             part
             and
             last
             Chapter
             .
          
           
             (g)
             Luth.
             tom
             .
             1.
             in
             disp
             .
             fol.
             390.
             &
             tom
             .
             2
             de
             ration
             .
             confitendi
             fol.
             26.
             de
             captiuit
             Babil
             .
             fol.
             80.
             
             In
             confut
             .
             Latomi
             fol.
             220.
             &
             tom
             .
             5.
             in
             Gal.
             1.
             fol.
             227.
             in
             cap.
             2.
             fol.
             231.
             
             Ibid.
             de
             bonis
             operibus
             fol.
             58
             Calu.
             de
             lib.
             arbit
             .
             lib.
             1.
             pag.
             141
             &
             3.
             
             Inst
             .
             cap.
             17.
             
             §.
             1.
             
             Beza
             in
             confess
             .
             cap.
             4.
             sect
             19.
             &
             lib
             quaest
             .
             &
             resp
             .
             p.
             670.
             
             Tindal
             .
             apud
             Fox
             .
             in
             Act.
             p.
             1139.
             
             VVitak
             .
             de
             pecc
             .
             orig
             .
             l.
             2.
             c.
             3.
             p.
             656
          
           
             (h)
             Confess
             .
             Gallic
             .
             art
             .
             18.
             
             Calu.
             in
             Rom.
             6.3
             .
             in
             Gal.
             3.6
             .
             in
             confess
             .
             fidei
             pag.
             108.
             
             Hūfred
             .
             ad
             ration
             .
             2.
             
             Camp.
             pag.
             142.
             
             Beza
             in
             confess
             .
             c.
             4.
             
             §.
             8.
             
          
           
             (i)
             Apolog.
             Angl.
             in
             Syntag.
             confess
             .
             pag.
             123.
             
             Luth.
             de
             libert
             .
             Christian.
             tom
             .
             2.
             fol.
             4.
             &
             in
             3.
             
             Gal
             tom
             .
             5.
             fol.
             329.
             
             Calu.
             in
             Antid
             .
             Concil
             .
             sess
             .
             10.
             cap.
             12.
             pag.
             284.
             &
             lib.
             1.
             de
             libero
             arbitrio
             pag.
             148.
             
             Beza
             in
             Luc.
             18.22
             .
             &
             in
             Rom.
             10.6
             .
             Perkins
             de
             Baptis
             .
             tom
             .
             1.
             col
             .
             833.
             
          
           
             (k)
             Luth.
             in
             1.
             
             Pet.
             cap.
             2.
             tom
             .
             5.
             fol.
             464.
             &
             in
             act
             .
             VVormat
             .
             tom
             .
             2.
             fol.
             172.
             
             Calu.
             i●
             Iacob
             .
             4.32
             .
             Beza
             in
             confess
             .
             cap.
             7.
             
             §.
             9.
             
             VVhitak
             .
             contro
             .
             4.
             quaest
             .
             7.
             cap.
             1.
             pag.
             715.
             &
             lib.
             8.
             contra
             Duraeum
             sect
             .
             103.
             
          
           
             (l)
             Calu.
             4.
             
             Inst.
             cap.
             15.
             
             §.
             3.
             
             Perkins
             in
             serie
             causarum
             c.
             33.
             tom
             .
             1.
             
             Col.
             77.
             
             Beza
             lib
             quaest
             .
             &
             respon
             .
             vol.
             3.
             pag.
             344.
             
             VVhitak
             .
             lib.
             8.
             contra
             Duraeum
             sect
             .
             101.
             
          
           
             (m)
             Luth.
             de
             seruo
             arbitrio
             tomo
             2.
             folio
             460.
             
             Calu.
             2.
             
             Inst.
             cap.
             3.
             
             §.
             10.
             
             &
             2.
             
             Instit.
             cap.
             3.
             
             §.
             5.
             
             Zuing.
             de
             prudentia
             cap.
             6.
             tom
             .
             2.
             fol.
             
          
           
             (n)
             Zuing.
             in
             Elench
             .
             temo
             1.
             folio
             36.
             
             Calu.
             3.
             
             Inst.
             cap.
             23.
             
             §.
             4.
             
             &
             8.
             &
             de
             praedestinatione
             pag.
             704.
             
             Beza
             in
             cap.
             22.
             
             Luc.
             v.
             22.
             &
             de
             praedest
             .
             cont
             .
             Castal
             .
             pag.
             340.
             
             &
             360.
             &
             in
             Colloq
             Montish
             p
             431
             Mart.
             in
             Rom
             9.
             pag.
             397.
             &
             in
             lo
             i●
             cō
             .
             class
             .
             3.
             cap.
             1.
             
             §.
             34.
             
             Zanct.
             de
             praedest
             .
             cap.
             3.
             tom
             .
             7.
             col
             .
             193.
             cap.
             4.
             col
             318
             .
             ●iscat
             .
             in
             thes
             .
             lib.
             2.
             loco
             12
             pag.
             143.
             
             Perkins
             de
             praedest
             .
             tom
             .
             1.
             col
             .
             117.
             &
             in
             serie
             causarum
             cap.
             52.
             &
             in
             cap.
             1.
             
             Apocal.
             tom
             .
             2.
             
          
           
             The
             beliefe
             of
             the
             articles
             of
             the
             Creed
             oppugned
             by
             historicall
             ,
             generall
             ,
             &
             speciall
             Fayth
             .
          
           
             (a)
             Kenn
             ▪
             in
             locis
             tit
             .
             de
             argument
             .
             tomo
             2.
             pag.
             95.
             
             Hun
             de
             iustifi●at
             .
             p.
             220.
             
             Zuing.
             in
             Iacob
             .
             2.
             v.
             eit
             .
             tomo
             4.
             
             Calu.
             3.
             c.
             2.
             
             §.
             1.9.10
             .
             Inst
             .
             3.
             c.
             2.
             
             §
             28.29
             .
             Beza
             in
             Iac.
             2.14
             .
             Mart.
             in
             locis
             class
             .
             3.
             c.
             3.
             
             §.
             23.
             
             VVhitak
             .
             l.
             1.
             contra
             Duraeū
             §.
             13.
             
             Pareus
             lib.
             4.
             de
             iustifi●●t
             .
             c.
             pag.
             ●157
             .
          
           
             The
             Creed
             oppugned
             by
             the
             priuate
             spirit
             .
          
           
             Erasm
             .
             innuit
             ,
             Lutherus
             irruit
             :
             Erasmus
             paritoua
             ,
             Lutherus
             excludit
             pullos
             :
             Erasmus
             dubitat
             ,
             Lutherus
             abnegat
             .
          
           
             Erasmus
             praefat
             .
             in
             Paraphras
             .
          
           
             Caluinus
             2.
             
             Iust.
             16
             :
             18
             :
          
           
             Canis
             .
             praefation
             .
             corruptelis
             de
             verbo
             Dei.
             Beza
             .
             Apolog.
             2.
             ad
             Zanct.
             pag.
             385.
             
          
           
             Eras
             .
             lect
             .
             5.
             in
             Symb.
             Calu.
             4.
             
             Inst.
             1.3
             .
             Zuing.
             serm
             .
             de
             Symb.
             Luth.
             Smyb
             .
             Germanico
             .
             Beza
             praefat
             .
             in
             nouum
             testam
             .
             1565.
             
          
           
             
               The
               particuler
               articles
               of
               the
               creed
               oppugned
               .
            
             Aug.
             sermone
             115.
             
             Kellis
             .
             part
             .
             2.
             reform
             .
             exam
             .
             
               1.
               
               Of
               God
               the
               Father
               :
            
             Calu.
             in
             actis
             Serueti
             .
             Beza
             confess
             .
             Geneu
             .
             c.
             1.
             
             Confess
             .
             Aug.
             impressa
             anno
             1585.
             
             Stegius
             apud
             Genebrard
             .
             l.
             contra
             Steg
             .
             pag.
             108.
             
             Luth.
             vt
             de
             e●
             Zuing.
             tomo
             2.
             ad
             confess
             .
             Luth.
             f.
             47●
             .
             Melanct.
             locis
             editis
             anno
             1545.
             &
             vt
             obijcit
             ei
             Stancarus
             l.
             4.
             de
             Trin.
             Sanctius
             de
             tribus
             Eleur
             .
          
           
             Cap.
             9.
             
             §.
             5
             
          
           
             Luth.
             lib.
             de
             Concil
             part
             .
             2.
             pag
             276.
             
             Melanct
             locis
             editis
             anno
             1545.
             f.
             43.
             
             Formula
             concordiae
             anno
             1580.
             
             Tigur
             .
             in
             ep
             .
             ad
             Polonos
             anno
             1560.
             
             Iuel
             .
             against
             Harding
             .
             art
             .
             17.
             
          
           
             Luth.
             vt
             Zuing.
             tom
             .
             2
             respons
             .
             ad
             cōfess
             .
             Luth.
             f.
             47.4
             .
          
           
             Luth.
             postil
             .
             maiori
             enarrat
             .
             Euangelij
             Trinitatis
             .
             Luth.
             en●hir
             .
             precum
             anno
             1543.
             
          
           
             Athan.
             lib.
             de
             vnitate
             Dei.
             Cypr.
             lib.
             de
             vnitate
             Eccl.
             Fulg.
             respons
             .
             ad
             Arian
             .
             1.
             
             Ioan.
             5.7
             .
          
           
             (a)
             Hunnius
             ▪
             Caluin
             .
             Iudaizans
             .
             Antipareus
             ,
             Antipareus
             alter
             
          
           
             (b)
             Dan.
             lib.
             contra
             Genebrardum
             .
          
           
             Calu.
             tractat
             .
             Theolog.
             
          
           
             (a)
             Beza
             col-Montisb
             .
             pag.
             27.
             resp
             .
             ad
             acta
             Torgens
             .
             vol.
             3
             p.
             60.
             l.
             9.
             vol.
             1.
             pag.
             656.
             
             Martyr
             .
             cont
             .
             Gardin
             .
             resp
             .
             ad
             obiect
             .
             11.
             col
             .
             199.189
             Dialog
             .
             col
             .
             6.
             in
             1.
             
             Cor.
             11
             pag.
             159.
             
             Piscator
             the●ibus
             loco
             2.
             p.
             78.
             
             Sadelius
             de
             Sacrament
             .
             māduc
             .
             p.
             300
             Danaeus
             citatus
             ab
             And.
             colloq
             .
             Mōtis
             .
             pag.
             178.
             ex
             suo
             dialogo
             .
             Tilenus
             suo
             Syntagmat
             .
             cap.
             7.
             p.
             75.
             
             Anton.
             de
             Dominis
             l.
             5.
             de
             republ
             .
             cap.
             6.
             num
             .
             178.
             
             Reinolds
             Conference
             p.
             68.
             
          
           
             (b)
             VVhitak
             .
             in
             his
             answere
             to
             ●
             .
             Reinolds
             Refutation
             p.
             179.
             
             &
             180.
             
             Calu.
             Catech.
             &
             3.
             
             Inst
             .
             
               23
               2.
            
             &
             in
             Isa
             .
             23.
             
             Ber.
             lib.
             2.
             c●̄tra
             Hessus
             .
             Luc.
             
               1.37
               .
               The
               second
               article
               of
               the
               Creation
               oppugned
            
             ▪
             Calu.
             lib.
             cont
             .
             Valent.
             Gentilem
             refut
             .
             10.
             in
             Genes
             .
             14.18
             .
             Harmonia
             in
             Matth.
             21.44
             .
             &
             Matth.
             26.64
             .
             in
             Marc.
             16.19
             .
          
           
             Kellis
             .
             exemē
             part
             .
             2.
             art
             .
             2
             Cred.
             
          
           
             The
             third
             article
             of
             the
             Diuinity
             of
             Christ
             oppugned
             .
          
           
             Luth
             lib.
             con
             .
             Ia●
             .
             Lat●m
             .
          
           
             Calu.
             ep
             .
             2.
             ad
             Polonos
             anno
             156●
             .
             &
             lib.
             cont
             .
             Valent.
             Gentilem
             .
             Bez.
             lib.
             contra
             Hessus
             .
             VVhita
             .
             resp
             .
             ad
             3.
             ration
             .
             Camp.
             
          
           
             Caluinus
             1.
             
             Inst.
             3
             in
             vlt
             
          
           
             Calu.
             1.
             
             Inst.
             31.9
             &
             24.
             
          
           
             The
             fourth
             article
             of
             Christs
             humanity
             oppugned
             .
          
           
             Brentius
             lib.
             de
             maiestate
             carnis
             Christ.
             
          
           
             Molin
             .
             3.
             par
             Harmoniae
             .
             Bu●er
             .
             dial
             .
             de
             corpor
             .
             Christ.
             Calu.
             harm
             .
             in
             Matth.
             2.
             
             Beza
             contra
             Smidelin
             .
             VVillet
             synop
             .
             controu
             .
             1.
             q.
             1.
             in
             appendi-Martyr
             .
             in
             Rom.
             4.
             
          
           
             The
             fifth
             article
             of
             Christs
             passion
             oppugned
             .
          
           
             The
             sixth
             article
             of
             Christs
             descension
             and
             Resurrectiō
             oppugned
             .
          
           
             (a)
             Calu.
             Psycopanichia
             
          
           
             (b)
             Beza
             lib.
             cont
             .
             Brent
             .
          
           
             (c)
             Luth.
             ser
             .
             de
             Lazaro
             tom
             .
             7.
             folio
             267.
             
          
           
             (d)
             Bucer
             .
             ex
             Conrado
             lib.
             1
             art
             .
             217.
             
          
           
             (e)
             Brent
             .
             apud
             Hospin
             .
             part
             .
             2.
             folio
             308.
             anno
             1562.
             
          
           
             (f)
             Lohec
             .
             disp
             .
             6.
             pag.
             133.
             
          
           
             (g)
             Perk.
             in
             Apocal.
             2.
             to
             .
             2.
             col
             90.
             
          
           
             (h)
             VVillet
             .
             in
             synopsi
             .
          
           
             (i)
             Calu.
             2.
             
             Inst.
             16.9
             .
          
           
             Bulling
             .
             in
             2.
             
             Act.
             VVittem-instruction
             .
             anno
             1521.
             
             Zuing.
             &
             alij
             apud
             Busaeum
             thesibus
             ●oll
             .
             anno
             1586.
             
             Beza
             in
             cap.
             2
             annotat
             .
             Buc.
             in
             Psal
             .
             10.
             &
             in
             Matth.
             17.
             
             Luth.
             tom
             .
             3.
             
             VVittemb
             .
             an
             .
             1553.
             sup
             .
             Ps
             .
             16
             p.
             279.
             
             Gerla●h
             .
             cont
             .
             Busaeum
             apud
             .
             Cal.
             lib.
             3.
             c.
             13.
             
             Beza
             in
             Act.
             2.
             
             Cal.
             2.
             
             Inst.
             16.8
             .
          
           
             Beza
             in
             1.
             
             Cor.
             15.
             
          
           
             Brentius
             Kēnit
             .
             &c.
             supra
             in
             the
             fourth
             article
             .
          
           
             Andr.
             Iu.
             lib.
             Nullus
             &
             Nemo
             .
          
           
             The
             seauēth
             article
             of
             Christs
             Ascension
             oppugned
             .
          
           
             Calu.
             2.
             
             Inst
             .
             14.5
             .
             &
             alibi
             supra
             .
          
           
             The
             eight
             article
             of
             Christs
             iudging
             the
             quicke
             and
             the
             dead
             ,
             oppugned
             .
          
           
             The
             ninth
             article
             of
             the
             holy
             Ghost
             ,
             and
             Catholike
             Church
             oppugned
             .
          
           
             Geneuenses
             Clypeo
             fidei
             f.
             376.
             
          
           
             The
             tenth
             article
             of
             communiō
             of
             Saints
             ,
             &
             forgiuenesse
             of
             sinnes
             ,
             oppugned
             .
          
           
             The
             eleuēth
             article
             of
             the
             Resurrection
             oppugned
             .
          
           
             The
             twelft
             article
             of
             life
             euerlasting
             oppugned
             .
          
           
             Luth.
             tom
             .
             2.
             
             VVitemb
             .
             an
             .
             1562.
             p.
             51.
             
          
           
             Luth.
             tom
             .
             2.
             pag.
             44.
             
             &
             45.
             
             Luth.
             colloq
             .
             mensal
             .
             c.
             49.
             
             Calu.
             in
             Ecclesiast
             .
             Calu.
             3.
             
             Inst
             .
             20.10.24
             .
             Calu.
             3.
             
             Inst.
             25.6
             .
          
           
             The
             petitions
             of
             the
             Pater
             noster
             &
             all
             prayer
             oppugned
             .
          
           
             The
             seauen
             petition
             of
             the
             Pater
             Noster
             .
          
           
             All
             prayer
             made
             needlesse
             and
             fruitlesse
             by
             this
             doctrine
             .
          
           
             All
             prayers
             are
             sinnes
             .
          
           
             See
             aboue
             in
             the
             first
             subdiuision
             .
          
           
             Luth
             postil
             .
             in
             Domin
             .
             5.
             post
             Pasca
             fol.
             263.
             
          
           
             Luth
             serm
             .
             de
             Ascense
             .
          
           
             Illyr
             .
             Claue
             Scripturae
             part
             .
             2.
             
          
           
             Smith
             c●llat
             .
             cap.
             1.
             art
             .
             13
          
           
             Rich●om
             .
             idolitria
             Hugonotica
             l.
             2.
             c.
             28.
             pag
             177.
             &
             cap.
             29
             p.
             182.
             
          
           
             The
             Pater
             noster
             oppugned
             by
             the
             Protestant
             doctrine
             .
          
           
             The
             first
             petition
             
          
           
             The
             second
             petition
             .
          
           
             The
             third
             Petition
             .
          
           
             The
             fourth
             petition
             .
          
           
             The
             fifth
             Petition
             .
          
           
             The
             sixth
             petition
             .
          
           
             The
             seauēth
             petition
             .
          
           
             The
             Protestāt
             doctrin
             ouerthroweth
             the
             ten
             Commandements
             .
          
           
             The
             prayse
             of
             lawes
             .
          
           
             Aristot.
             3.
             
             Polit.
             
          
           
             Cicero
             .
             2.
             de
             natura
             Deor.
             
          
           
             Plato
             lib.
             4.
             de
             Legibus
             .
          
           
             The
             diuersity
             of
             lawes
             .
          
           
             The
             diuisiō
             of
             the
             ten
             commandments
             .
          
           
             (a)
             Luth.
             de
             saetul
             potesta
             .
             apud
             Collium
             tom
             .
             1.
             lib.
             7.
             art
             .
             1.
             
             Delibertate
             Christiana
             tom
             .
             2.
             fol.
             3.
             
             De
             votis
             fol.
             270.
             &
             in
             1.
             
             Pet.
             2.
             som.
             2
             fol
             3.
             
          
           
             (b)
             Luth.
             lib.
             contra
             Regem
             Angliae
             tom
             .
             2.
             fol.
             346.
             
             De
             capt
             .
             Babyl
             .
             fol.
             77.
             
          
           
             (c)
             Cal.
             4.
             
             Inst
             10.7
             .
             &
             8.
             
             In
             4.
             
             Iac.
             12.
             
             Confess
             .
             Basil
             art
             .
             10.
             
          
           
             (d)
             Luth.
             in
             1.
             
             Pet.
             2.
             to
             .
             5.
             fol.
             464.
             de
             bonis
             operibus
             fol.
             577.
             lib.
             de
             confess
             .
             ad
             Frācis
             .
             Act.
             VVormatien
             .
             tom
             .
             2.
             fol.
             172.
             
             Deseruo
             arbitr
             .
             tom
             .
             2.
             fol.
             431.
             
             Calu.
             in
             4.
             
             Iacob
             .
             21.
             
             Refut
             .
             Catelin
             .
             pag.
             384.
             
             De
             necessitate
             reform
             .
             Eccles
             .
             pag.
             58.
             
             Confess
             .
             Fidei
             pag.
             209.
             
             Beza
             confess
             .
             cap.
             7.
             sect
             .
             9.
             
             Mart.
             locis
             class
             .
             4.
             cap.
             
               4.
               
               §.
               5.
            
             
             Danaeus
             contro
             .
             3.
             p.
             509.
             contr
             .
             5.
             pag.
             1125.
             
             VVhitak
             .
             co●ci
             .
             4.
             quaest
             .
             7.
             c.
             1.
             pag.
             715.
             
             Perk.
             anatomy
             of
             conscience
             tom
             .
             1.
             pag.
             1215.
             hic
             case●
             of
             conscience
             cap
             3.
             col
             .
             1033.
             in
             Gal.
             5.
             pag.
             258.
             
          
           
             (e)
             Confess
             .
             August
             .
             cap.
             6.
             
             Apolog.
             confess
             .
             cap.
             de
             impletione
             legis
             .
             Apolog.
             Anglic.
             in
             Syntagmat
             .
             confess
             .
             p.
             123.
             
             Luth.
             de
             libert
             .
             Christiana
             tom
             .
             2.
             fol.
             4.
             
             Melanct.
             apud
             Luth.
             tom
             .
             2.
             fol.
             507.
             
             Calu.
             antidot
             .
             sess
             .
             10.12
             .
             pag.
             284.
             lib.
             de
             libero
             arbit
             .
             pag.
             248.
             
             In
             Lucam
             10.26
             .
             In
             Act.
             15.10
             .
             Beza
             in
             Luc.
             18.22
             .
             in
             Rom.
             10.6
             .
             Danaeus
             controu
             .
             de
             Baptism
             .
             cap.
             15.
             pag.
             
               389
               974
            
             VVhita
             .
             1.
             lib.
             cont
             .
             Duraeum
             sect
             .
             6.
             controu
             .
             2.
             q.
             6.
             c.
             3.
             pag.
             563.
             
             Perkins
             de
             Baptism
             .
             tomo
             1
             .
             ●●l
             .
             833.
             
             Scharp
             .
             controu
             .
             12.
             de
             iustific
             .
             p.
             180.
             
             Adam
             Francis
             .
             margar
             .
             theol
             .
             loc
             .
             5.
             p.
             52.
             
          
           
             (g)
             Luth.
             ser
             .
             de
             Moyse
             .
             M●l
             .
             in
             locis
             apud
             Fabritium
             in
             harmonia
             confess
             .
             August
             .
             art
             .
             20.
             p.
             364.
             
             Zuing.
             in
             explanat
             .
             art
             .
             16
             Mart.
             in
             locis
             class
             .
             2.
             c.
             
               15.
               
               §.
               22.
            
             
             Cal.
             2.
             
             Inst.
             c.
             
               7.
               
               §.
               14.
            
             &
             in
             refut
             .
             Serueti
             pag.
             652
             Beza
             in
             1.
             
             Ioan.
             5.3
             .
             &
             in
             c.
             2.
             v
             7.
             
             Tindal
             .
             apud
             Foxum
             in
             actis
             edit
             .
             1610
             pag.
             1140.
             
             Bucan
             loco
             29
             Bulling
             .
             Decade
             .
             5.
             ser
             .
             8.
             
          
           
             (g)
             Luth.
             in
             cap.
             2.
             ad
             Gal.
             tom
             .
             5.
             fol.
             311.
             
             Cal.
             in
             Matt.
             19.17
             .
             &
             3.
             
             Inst
             .
             cap.
             
               17.
               
               §.
               7.
            
             &
             in
             Antid
             .
             Concil
             .
             sess
             .
             6.
             pag.
             218.
             in
             Act.
             15.10
             .
             &
             in
             Matth.
             9.10
             .
             Perk.
             in
             casibus
             conscient
             .
             cap.
             7.
             col
             .
             1335.
             
             Piscat
             .
             loco
             17.
             pag.
             283.
             
             Paraeus
             lib.
             4.
             de
             iustificat
             .
             cap
             7.
             pag.
             1031.
             
             Mart.
             in
             1.
             
             Cor.
             10.12
             .
             &
             in
             1.
             
             Cor.
             7.19
             .
          
           
             (h)
             Confess
             .
             Aug.
             cap.
             debonis
             operibus
             .
             Confess
             .
             Scot.
             art
             .
             15.
             
             Confess
             .
             Bohem.
             art
             .
             7.
             
             Luth.
             in
             3.
             
             Gal.
             tom
             .
             5.
             fol.
             343.
             &
             in
             4.
             
             Gal.
             tom
             .
             5.
             cit
             .
             fol.
             393.
             
             Calu.
             in
             Rom.
             43.8
             .
             &
             3.
             
             Instit.
             cap.
             
               17.
               
               §.
               3.
            
             
             &
             13.
             &
             in
             Antid
             .
             Concil
             .
             sess
             .
             6.
             cap.
             12.
             pag.
             283.
             
             In
             act
             .
             15.10
             .
             In
             Gal.
             3.10.12
             .
             Brent
             .
             Homil.
             1.
             in
             Dom.
             13.
             post
             Trinit
             .
             pag.
             777.
             
             Par.
             lib.
             4.
             de
             iustif
             .
             cap.
             11.
             p.
             1076.
             
             Danaeus
             contro
             .
             5.
             pag.
             973.
             
          
           
             (i)
             Calu.
             in
             Matth.
             6.10
             .
             Perk.
             in
             3.
             
             Gal.
             col
             .
             135.
             
          
           
             Absurdities
             which
             follow
             vpon
             the
             impossibility
             of
             keeping
             Gods
             commādments
             .
          
           
             Vpon
             the
             no●
             obliging
             of
             laws
             in
             conscience
             .
          
           
             Vpon
             good
             workes
             being
             sinnes
             .
          
           
             Vpon
             only
             fayth
             iustifying
             .
          
           
             Vpon
             want
             of
             Free-will
             
          
           
             Vpon
             absolute
             predestination
             to
             damnation
             .
          
           
             The
             Protestant
             doctrine
             doth
             nourish
             vices
             .
          
           
             Of
             slouth
             .
          
           
             (a)
             Eccl
             7.33
             Bern.
             de
             considerat
             .
             lib.
             2.
             
             Chrisost
             .
             lib.
             de
             lapsu
             .
          
           
             Of
             Lust
             .
          
           
             (a)
             Sap.
             4.1
             .
          
           
             (b)
             Eccl.
             26.20
             .
          
           
             (c)
             Gal.
             5.22
             23.
             
          
           
             (d)
             Apoc.
             14.4
             .
             Cyp.
             lib.
             de
             12.
             abusibus
             .
          
           
             Boetius
             de
             scholast
             .
             disciplina
             .
          
           
             Luth
             serm
             .
             de
             Matrimonio
             tom
             .
             5.
             
          
           
             Of
             cruelty
             .
          
           
             Of
             Pride
             .
          
           
             (a)
             Prou.
             8.13
             .
          
           
             (b)
             Prou.
             16.5
             .
             Eccles
             .
             
               10.14
               15.
            
             
             Greg
             in
             Moralibus
             .
             August
             .
             in
             Epistolis
             .
          
           
             Luth.
             tom
             .
             5.
             mar
             .
             in
             1.
             
             Pet.
             1.
             
             Zuing.
             tom
             .
             1.
             actis
             disput
             .
             Tigu●
             apud
             K●l●if
             .
             ex●m
             .
             part
             .
             ●
             .
             exam
             13
             cap
             8.
             
             &
             Calu.
             Turcis
             .
             lib.
             3.
             cap.
             1.
             
          
           
             The
             confessed
             bad
             life
             of
             the
             Protestant
             cōmon
             people
             in
             Germany
             .
          
           
             (a)
             Luth.
             postill
             .
             super
             Dom.
             1.
             
             Aduentus
             .
          
           
             (b)
             Luther
             .
             Dom.
             26
             post
             Pentec●st
             .
             Luth.
             serm
             .
             c●nniual
             .
             Ger
             fol.
             55.
             
             Luth.
             in
             Ioan
             15.
             tom
             .
             4.
             
             Germ.
             VVitt.
             fol.
             220.
             siue
             tom
             .
             7.
             
             Ger.
             Ien.
             fol.
             162.
             b.
             §.
             3.
             
             Domestica
             Postilla
             Norinberg
             .
             concion
             .
             8.
             
             Dom.
             S.
             Trinit
             .
             fol.
             79.
             
             §.
             2.
             aut
             87.
             
             §.
             3.
             
             Tom.
             2.
             
             Ger.
             Ien.
             in
             sentēt
             .
             de
             vtraque
             parte
             f.
             103.
             &
             tom
             .
             7.
             
             Germ.
             VVitt.
             fol.
             362.
             b.
             §.
             3.
             
             Melanct
             in
             c.
             6.
             
             Matth.
             Eras
             .
             Sar.
             l.
             de
             disciplina
             Islebiae
             edit
             .
             apud
             Vrban
             .
             Ga●besch
             .
             f.
             39.
             
             Smid
             in
             ●
             .
             sua
             de
             Planetis
             concione
             f.
             1●1
             .
          
           
             Smidel
             .
             in
             4.
             
             Concion
             .
             de
             Planet
             .
             f.
             141
          
           
             Ioan.
             Brent
             .
             ad
             3.
             
             Matth.
             
          
           
             Spang
             .
             in
             Enarrat
             .
             Beneficiorū
             Dei.
             
          
           
             Calu.
             Concio
             .
             10.
             gallic
             .
             scripta
             in
             ep
             ▪
             ad
             Eph.
             
          
           
             Musculus
             loc
             .
             com
             .
             cap.
             de
             Decal
             .
             expla
             .
             3
             praecepti
             p.
             62.
             
          
           
             And.
             Mus
             .
             Dominic
             .
             1.
             
             Aduentus
             .
          
           
             Idem
             lib.
             de
             abusu
             Sacrame●
             .
             cap.
             14
          
           
             Buc.
             his
             scrip
             .
             Anglican
             .
             pag
             24.
             med
             .
             lib.
             7.
             de
             regno
             Chri●ti
             cap.
             4.
             
          
           
             Paul.
             Eber.
             praefat
             .
             Comment
             .
             Philip.
             in
             ep
             .
             ad
             Cor.
             
          
           
             Iacob
             .
             And
             ▪
             concion
             .
             
               4
               ▪
            
             in
             21.
             c.
             4.
             Lucae
             
          
           
             Sim.
             Vien
             serm
             .
             Dom.
             13.
             
             Trinit
             .
             Erasm
             .
             epist
             .
             ad
             Vul●●●ium
             Neo●omi●um
             VVitt.
             anno
             1529.
             
          
           
             Erasm
             .
             ●p
             ad
             fratres
             infer
             .
             Germ.
             
          
           
             B●ned
             .
             Morgenste●●●
             .
             de
             Eccle.
             p.
             221.
             
          
           
             In
             England
             .
          
           
             M.
             Richard
             Geffrey
             in
             his
             sermon
             preached
             at
             Pauls
             Crosse
             7.
             
             Oct.
             an
             .
             1604.
             p.
             31.
             
             Stubs
             in
             his
             motiues
             to
             good
             workes
             p●inted
             anno
             1596.
             in
             his
             epistle
             dedicatory
             to
             the
             Maior
             of
             Lōdon
             .
             Pag
             44.45
             .
             The
             Puritans
             in
             their
             mild
             Defence
             alleadged
             in
             M.
             ●owels
             booke
             of
             thinges
             indifferent
             pag.
             136.
             
          
           
             The
             confessed
             bad
             life
             of
             the
             Protestant
             ministery
             .
          
           
             Vide
             Apol.
             prot
             .
             pag
             593
          
           
             Musc
             .
             de
             locis
             commun
             .
             cap.
             de
             Ministris
             verbi
             .
             Dei.
             p.
             180.
             
          
           
             VVigand
             .
             de
             bonis
             &
             malis
             Germaniae
             .
          
           
             Paul.
             Eber.
             praefat
             comment
             .
             Philip.
             ad
             Corinth
             .
          
           
             The
             confessed
             bad
             life
             of
             the
             first
             founders
             of
             Protestant
             Religion
             .
          
           
             Vlenberg
             vita
             Lutheri
             anno
             1524.
             pag.
             202.
             
          
           
             Of
             Luther
             .
          
           
             (a)
             Simon
             Vion
             vpon
             the
             Catalogue
             of
             Doctours
             englished
             ,
             pag.
             180.
             
             Luch
             in
             Gal.
             1.14
             .
             f.
             3●
             .
             englished
             .
          
           
             (b)
             Luth.
             sup
             .
             fol.
             35.
             
          
           
             (c)
             Luth.
             sup
             fol.
             35.
             
          
           
             His
             Lust
             .
          
           
             (d)
             Luth.
             in
             Prou.
             31.10
             .
          
           
             (e)
             Luth.
             to
             .
             5.
             
             VVitt.
             ser
             .
             de
             Ma●rim
             .
             f.
             119.2
             .
             vers
             .
             finem
             .
             &
             colloq
             .
             mensal
             .
             Germ.
             cap
             de
             Matrim
             .
             &
             tom
             .
             2.
             
             VVittem
             .
             fol.
             328.
             
          
           
             (f)
             Luth.
             to
             .
             1.
             
             Epist.
             latinar
             .
             fol.
             134
             ad
             Philippum
             .
          
           
             (g)
             Luth.
             sup
             .
             fol.
             345.
             
          
           
             (h)
             Zozem
             .
             hist.
             6.3
             .
             Code●
             lib.
             1.
             de
             Episc
             .
             &
             Cleric
             .
          
           
             (i)
             Sleidan
             .
             comment
             .
             lib
             5.
             an
             .
             1525.
             fol.
             65.
             
             English
             .
             Fulk
             .
             answer
             to
             P.
             Frarines
             declam
             p.
             32.
             
             Luth.
             Colloq
             .
             latin
             .
             tom
             .
             2.
             de
             Coniug
             .
             Melanct.
             epist
             ad
             Ioan.
             Camer
             .
             Erasmus
             epist.
             ad
             Manch
             .
             Vlman
             .
             Iustus
             Baron
             .
             lib.
             de
             praescriptionibus
             apud
             Kellis
             .
             ●●men
             .
             part
             .
             2.
             cap.
             10
             pag.
             715.
             
          
           
             (a)
             Luth.
             Colloq
             .
             Isleb
             .
             de
             creat
             .
             fol.
             70.
             a.
             §.
             5.
             
          
           
             (b)
             
               Ib.
               fol.
            
             59
             §.
             5.
             
          
           
             (c)
             Tom
             1.
             ep
             .
             lat
             .
             ●en
             .
             fol.
             334.
             
          
           
             (d)
             Colloq
             .
             Isleb
             .
             de
             Coniug
             fol.
             411.
             
          
           
             (e)
             Lab
             de
             vita
             coniuga
             .
          
           
             (f)
             Praefat.
             ●n
             Oecumenium
             Menij
             .
             tom
             .
             4.
             
             Ger.
             fol.
             463.
             
          
           
             (g)
             Postilla
             VVatem
             .
             in
             Euang.
             explicat
             .
             de
             diuite
             epulo●●
             &
             Lazaro
             f.
             92.
             a.
             §.
             2.
             
          
           
             (h)
             Tom.
             2.
             
             Germ.
             Ien.
             ep
             .
             ad
             Baron
             .
             de
             Ster●●gh
             .
             fol.
             459.
             
          
           
             (i)
             Tom.
             4.
             
             Germ.
             Ien.
             de
             Bello
             ant●
             t●●
             cico
             f.
             435.
             
          
           
             (k)
             In
             Postil
             .
             VVitt.
             f.
             62.
             
          
           
             (l)
             Tom.
             2.
             
             Ger.
             VVitt.
             de
             Orat.
             con
             .
             Turcas
             .
             fol.
             475.
             
          
           
             (m)
             Tom.
             4.
             
             Germ.
             VVitt.
             comment
             .
             in
             Matth.
             5.
             fol.
             37.
             
          
           
             (n)
             Tom.
             1.
             
             Germ.
             VVitt.
             in
             Comment
             .
             Gal.
             2.
             fol.
             47.
             b.
             
          
           
             (o)
             
               Ibid.
               fol.
            
             92.
             
             §.
             3.
             
          
           
             (p)
             Tom.
             1.
             
             Germ.
             VVit.
             fol.
             361.
             
             &
             Tom.
             1.
             lat
             .
             Ie●
             .
             fol.
             47.
             b.
             
          
           
             (q)
             Com.
             in
             Psal
             .
             5.
             to
             .
             3.
             
             VVitt.
             f.
             171.
             b.
             §.
             5.
             &
             to
             .
             3.
             
             Ger.
             VVitt.
             fol.
             143.
             a.
             §.
             5.
             
          
           
             (r)
             Tom.
             1.
             
             Germ.
             VVitt.
             cōment
             .
             Gal.
             3.
             fol.
             147.
             vel
             155.
             
          
           
             (s)
             Tom.
             Ger
             VVitt.
             cōmen
             .
             Exod.
             20.
             f.
             212.
             
          
           
             (t)
             Tom.
             1.
             
             Germ.
             VVitt.
             comm
             .
             in
             Gal.
             5.
             fol
             173.
             
          
           
             (u)
             Comm.
             in
             Gal.
             4.
             fol.
             215.
             a.
             
          
           
             (w)
             Coment
             in
             Ioan.
             17.
             tom
             .
             4.
             
             Germ.
             f.
             305.
             a.
             §.
             5
          
           
             (x)
             Epist
             .
             ad
             Philip.
             tom
             .
             1.
             epist.
             Ien.
             edit
             f.
             345.
             
          
           
             (y)
             De
             capt
             .
             Pabil
             tom
             .
             2.
             lat
             VVitt.
             fol.
             72.
             
          
           
             (z)
             Colloq
             .
             Isl●b
             .
             titulo
             de
             tentation
             .
             f.
             291.
             b.
             §.
             3.
             
          
           
             Sciop
             .
             Eccles
             .
             cap.
             2.11
             .
             &c
             
          
           
             Luth
             con
             .
             art
             .
             Louan
             .
             thes
             .
             27.
             tom
             .
             2.
             f.
             505.
             ep
             .
             ad
             Ia●
             .
             presbit
             .
             &
             tom
             .
             7.
             
             VVittenb
             .
             fol.
             381.382
             .
             Zuing.
             tom
             .
             2
             resp
             .
             ad
             confes
             Luth.
             f.
             478.
             
          
           
             Tigur
             .
             confes
             .
             Germ.
             Tig.
             an
             .
             1544.
             f.
             3
          
           
             (a)
             Answer
             to
             the
             defence
             of
             the
             censure
             attributed
             to
             Fulke
             p.
             155.
             
          
           
             (b)
             Pag.
             101
             
          
           
             (c)
             Tigur
             .
             resp
             ad
             par●
             .
             confess
             .
             Luth.
             Hospin
             .
             histo
             .
             Sacram.
             part
             .
             2.
             fol.
             188.
             
          
           
             His
             Pride
             .
          
           
             (d)
             Oecolamp
             .
             confess
             .
             ad
             resp
             .
             Luth.
             Conrad
             Reg.
             l.
             cont
             .
             Ioan
             ▪
             Hosium
             de
             Coena
             .
          
           
             Luth.
             locis
             Comm●
             class
             .
             4.
             fol.
             53.
             
          
           
             Luth.
             lib.
             ad
             Ducem
             Georgium
             ,
             &
             in
             colloq
             lat●n
             .
             cap.
             de
             consolation
             .
             &
             ad
             cap.
             1.
             ad
             Gal.
             tom
             .
             5.
             
             VVitt.
             f.
             290
             b.
             
          
           
             Luth.
             tom
             .
             7.
             in
             serm
             .
             de
             euersion
             .
             Hierusalem
             .
             fol.
             271.
             a.
             Luth.
             loc
             .
             com
             class
             .
             2.
             pag.
             83.
             
          
           
             Calu.
             apud
             Schilleb
             lib.
             1
             theolog
             .
             Calu.
             fol.
             126.
             
          
           
             Sleid.
             lib.
             3.
             anno
             1524.
             folio
             2229.
             english
             .
             &
             l.
             2.
             an
             .
             1520.
             fol.
             22.
             a.
             med
             
          
           
             Zuingl●us
             .
          
           
             Caluin
             .
          
           
             Conrad
             .
             Schusse●
             .
             theol
             .
             Calumist
             .
             lib.
             2.
             fol.
             72.
             a.
             cir●a
             mod
             .
          
           
             Beza
             .
          
           
             Hessus
             .
             lib.
             verae
             &
             sanae
             Confess
             .
             S●huss
             .
             supra
             lib.
             1.
             fol.
             93.
             a
             initio
             .
          
           
             Iacobus
             Andreas
             .
          
           
             Hospin
             .
             hist.
             sacram
             .
             part
             .
             2.
             fol.
             380.
             
             &
             389.
             
             Seleucerus
             ,
             Andreas
             ,
             Musculus
             .
          
           
             
               Protest
               .
               Apology
               pag.
            
             416.58.411.595
             .
          
           
             Catholikes
             liues
             commended
             .
          
           
             Hollius
             .
             Chro
             edit
             .
             last
             ,
             part
             .
             1.
             pag.
             100.
             line
             31.
             
             Stow
             Annals
             pag.
             64
             printed
             an
             .
             1592.
             
             Godw.
             in
             the
             life
             of
             Austine
             pag.
             117.
             &c.
             
             Fox
             Acts
             Mō
             .
             pag.
             117.
             an
             .
             1576.
             
             Tind
             .
             Reuelation
             of
             Antichrist
             .
             Melā
             .
             Apolog.
             Confess
             .
             Aug.
             VVittomb
             .
             an
             .
             1573
             f.
             221.
             
             Pant.
             Chron.
             pag.
             95.
             
             Fox
             act
             .
             Mon.
             p.
             70.
             next
             after
             an
             .
             1216.
             
             Hackl
             .
             in
             his
             booke
             of
             nauigations
             2.
             par
             2.
             volum
             .
             p.
             81.
             
          
           
             (a)
             Comment
             .
             rerum
             in
             Oriente
             gestarū
             fol.
             2.
             
          
           
             (b)
             Pag.
             36.
             
          
           
             (c)
             Fol
             9.
             
          
           
             (d)
             Fol.
             14.
             
          
           
             Abraham
             Hartwell
             his
             discouery
             of
             Congo
             printed
             ann
             .
             1597.
             l.
             2.
             cap.
             3.
             
          
           
             Godw.
             Catalogue
             of
             Bish●ps
             .
          
           
             Stubs
             his
             motiues
             to
             good
             workes
             p.
             44.45
             .
          
           
             Syr
             Edward
             Sands
             in
             his
             Relation
             of
             the
             Religion
             vsed
             in
             the
             VVest
             partes
             of
             the
             world
             ,
             sect
             .
             48.
             paulo
             post
             initium
             .
          
           
             (a)
             Sect.
             6.
             
          
           
             (b)
             Sect.
             27.
             
          
           
             (c)
             Sect.
             42.
             
          
           
             Stubbs
             his
             motiues
             to
             good
             workes
             printed
             1596
             pag.
             43.
             
          
           
             Deut.
             32.31
             .
          
           
             The
             Protest
             .
             priuate
             spirits
             doctrin
             compared
             with
             the
             Catholike
             doctrine
             &
             shewed
             .
          
           
             1.
             
             That
             theirs
             derogateth
             from
             the
             blessed
             Trinity
             .
          
           
             2.
             
             Frō
             Gods
             mercy
             .
          
           
             3.
             
             From
             Gods
             goodnesse
             .
          
           
             4.
             
             Frō
             Gods
             Iustice
             .
          
           
             5.
             
             Frō
             Gods
             omnipotency
             .
          
           
             That
             the
             Protestant
             doctrine
             doth
             derogate
             from
             Christ
             .
          
           
             1.
             
             From
             his
             beatitude
             .
          
           
             2.
             
             From
             his
             knowledge
             ▪
             
          
           
             3
             From
             his
             supremacy
             ,
             and
             power
             .
          
           
             4.
             
             From
             his
             authority
             in
             making
             lawes
             .
          
           
             4.
             
             From
             his
             sanctity
             .
          
           
             6.
             
             From
             his
             redemption
             of
             mankind
             
          
           
             7.
             
             From
             his
             merit
             and
             satisfactiō
             .
          
           
             8.
             
             From
             his
             corporall
             passion
             .
          
           
             9.
             
             From
             the
             certainty
             of
             his
             saluatiō
             .
          
           
             10.
             
             From
             his
             descending
             to
             hell
             .
          
           
             11.
             
             From
             his
             Resurrectiō
             and
             ascension
             .
          
           
             12.
             
             From
             his
             adoration
             and
             intercession
             .
          
           
             (a)
             Marc.
             10
             47.
             
             Mat.
             15.22
             .
             &
             20.31
             
          
           
             (b)
             Mat.
             2.11
             
          
           
             (c)
             Mat.
             28.9
             .
          
           
             That
             the
             priuate
             spirits
             doctrin
             doth
             derogate
             from
             Saints
             and
             Angells
             .
             1.
             
             Their
             Beatitude
             .
          
           
             (a)
             ●uth
             .
             Posti●
             .
             Domini●
             .
             2.
             post
             .
             Trin
             fol.
             286.
             &
             tom
             .
             6.
             in
             25.
             
             Gen
             f.
             322.
             tom
             .
             4.
             in
             9.
             
             Eccl.
             c.
             36.
             
             &
             37.
             &
             in
             2.
             
             Ioan.
             Calu.
             in
             2.
             
             Pet.
             2.4
             .
             in
             Math.
             22.23
             .
             in
             Math.
             27.43
             .
             in
             Luc.
             
               16.12
               .
               3.
            
             
             Inst.
             25.6
             .
             Bu●an
             .
             loc
             39
             p.
             44●
             .
             Dan.
             contro
             .
             7.
             p.
             
               1265.
               2.
               
               Their
               sanctity
            
             .
          
           
             (b)
             Calu.
             in
             Coloss
             .
             
               1.10
               .
               3.
            
             
             I●st
             .
             14.16
             .
             &
             17.9
             .
             Conc.
             16.
             in
             Iob.
             pag.
             68.
             
          
           
             3.
             
             Their
             power
             .
          
           
             (c)
             
               
                 Beza
                 in
              
               1.
               
               Cor.
               16.
               
               
                 Vrsin
                 .
                 Catech.
                 q.
              
               99
               p
               944.
               
               
                 Piscat
                 .
                 thes●l
              
               .
               2.
               pag.
               373.
               
               
                 Perk.
                 in
              
               3.
               
               Gal.
               3.
               4.
               
               Their
               difference
               of
               glory
               .
            
             
               5.
               
               Their
               esteeme
               with
               God.
               
            
             
               6.
               
               Their
               knowledge
               of
               vs.
               
            
             
               7.
               
               Their
               charity
               to
               vs.
               
            
             
               8.
               
               Their
               honour
               by
               vs.
               
                 Luth
                 Postil
                 .
                 in
                 festo
                 S.
                 Ioan
                 .
                 f.
              
               378.
               
               
                 &
                 Ferijs
                 eiusdē
                 f.
              
               9.
               
                 die
                 Epip
                 .
                 fol.
              
               138.
               
               
                 Calu.
                 in
              
               4.
               
               Ioan.
               10.
               
            
             
               9.
               
               Their
               custody
               and
               help
               of
               vs.
               That
               the
               priuate
               spirit
               doth
               tak
               from
               the
               word
               of
               God.
               1.
               
               All
               the
               vnwritten
               word
               .
               2
               ▪
               21
               parts
               of
               the
               written
               word
               .
            
          
           
             3.
             
             The
             true
             translation
             .
          
           
             4.
             
             The
             certainty
             of
             the
             sense
             .
          
           
             5.
             
             The
             integrity
             of
             faith
             .
          
           
             6.
             
             The
             authority
             to
             iudge
             of
             it
             .
          
           
             The
             priuate
             spirit
             derogates
             from
             the
             Church
             of
             God.
             1.
             
             The
             authority
             .
          
           
             2.
             
             The
             visibility
             .
          
           
             3.
             
             The
             markes
             .
          
           
             4.
             
             The
             continuance
             .
          
           
             5.
             
             The
             beauty
             &
             magnificence
             .
          
           
             6.
             
             The
             purity
             &
             incorruption
             of
             doctrine
             .
          
           
             The
             priuate
             spirit
             derogates
             from
             the
             Sacraments
             .
             
               
                 1
                 The
                 number
                 .
              
               
                 2
                 The
                 effect
                 of
                 Baptism
                 ▪
              
               
                 3.
                 
                 The
                 substance
                 of
                 the
                 Eucharist
                 .
              
            
          
           
             The
             priuate
             spirit
             doth
             derogate
             from
             Fayth
             .
             1
             The
             vnity
             of
             it
             .
          
           
             2.
             
             The
             antiquity
             of
             it
             .
          
           
             3.
             
             The
             grounds
             of
             it
             .
          
           
             4.
             
             The
             meanes
             of
             it
             .
          
           
             5.
             
             The
             purity
             of
             it
             .
          
           
             
               The
               priuate
               spirit
               derogates
               from
               man.
               
            
             
               1.
               
               A
               freewil
            
          
           
             2.
             
             All
             infused
             habits
             .
          
           
             3.
             
             All
             inherent
             iustice
             .
          
           
             4
             Alinward
             purity
             .
          
           
             5.
             
             All
             necessity
             or
             possibility
             of
             good
             works
             
          
           
             6.
             
             All
             benefit
             of
             prayer
             
          
           
             7.
             
             All
             care
             and
             labour
             for
             his
             saluation
             .
          
           
             The
             priuate
             spirit
             takes
             from
             sinne
             .
             1.
             
             All
             difference
             of
             mortall
             and
             veniall
             .
          
           
             2.
             
             All
             possibility
             to
             be
             auoided
             .
          
           
             3
             ▪
             All
             imputation
             to
             punishmēt
             in
             some
             persons
             .
          
           
             The
             priuate
             spirit
             doth
             derogate
             from
             good
             workes
             in
             generall
             .
             1.
             
             Their
             merit
             .
          
           
             The
             priuate
             spirit
             doth
             derogate
             from
             heauē
             1.
             
             The
             reward
             of
             glory
             .
          
           
             2.
             
             The
             difference
             of
             glory
             .
          
           
             
               They
               take
               away
               from
               hell
               .
            
             
               1.
               
               The
               difference
               of
               place
               .
            
          
           
             (a)
             
               Calu.
               in
               Matth.
               3.12
               .
               Danaeus
               controu
               .
               
                 4
                 §.
                 11.
              
               pag.
               210.
               
            
             
               Vorst
               .
               in
               Anti-bellar
               .
               pag.
               269.
               
            
             
               Perk.
               vpon
               2
               Apoc.
               pag.
               9.
               
               Lobec
               .
               disp
               .
               6.
               pag.
               
                 133.
                 3.
                 
                 The
                 suffering
                 of
                 the
                 soules
                 .
              
            
             
               4.
               
               The
               local
               place
               of
               hell
            
             
               5.
               
               All
               feare
               of
               sinne
               for
               hell
               .
            
          
           
             2.
             
             The
             fire
             of
             hell
             .
          
           
             (b)
             Luth.
             ser
             .
             de
             diuit
             &
             paup
             .
             tom
             .
             7.
             fol.
             267.
             in
             cap.
             9.
             
             Eccles
             .
             tom
             .
             4.
             fol.
             38.
             
             Postil
             ●●
             Domin
             .
             4.
             post
             .
             Tri●it
             .
             fol.
             286.
             
             Bucer
             .
             &
             Catheis
             .
             Hedalb
             .
             apud
             Schusselb
             .
             theol
             .
             Calu
             art
             .
             27.
             fol.
             145.
             
             Brent
             .
             apud
             Hosp
             .
             part
             .
             2.
             anno
             1562.
             fol.
             308.
             
             &
             230.
             &
             apud
             Bullinger
             .
             Lobec
             .
             disp
             .
             6
             p.
             133.
             
             Perk.
             in
             c.
             2.
             
             Apoc.
             col
             .
             90.
             
             Tylenus
             ●yntag
             .
             c.
             6.
             p.
             69.
             
             Cal.
             Inst.
             16.6
             .
          
           
             (c)
             Luth.
             in
             15.
             
             Gen.
             tom
             .
             6.
             f.
             321.
             serm
             .
             de
             diuit
             .
             &
             Lazar●
             tom
             .
             7.
             f.
             268.
             
             Postil
             .
             in
             Domin
             .
             2.
             post
             .
             Trin
             f.
             268.
             in
             2.
             c.
             Ioan.
             f.
             418.
             
             Calu.
             4.
             
             Inst.
             25.6
             .
             in
             2.
             
             Pet.
             2.4
             .
             Scult●t
             .
             1.
             part
             .
             medul
             .
             in
             Tertul.
             cap.
             42.
             pag.
             305.
             
          
        
         
           Notes for div A12062-e89080
           
             The
             true
             efffect
             of
             the
             working
             of
             the
             spirit
             of
             God
             declared
             .
          
           
             By
             the
             similitude
             of
             a
             naturall
             body
             .
             1.
             
             Cor.
             12.12
             
          
           
             Rom.
             12.4
             ▪
             
          
           
             The
             spirit
             giues
             to
             euery
             one
             his
             proper
             operation
             .
          
           
             Rom.
             12.5
             .
          
           
             Ephes
             .
             4.7
             .
             Rom.
             12.3
             .
             Rom.
             12.6
             .
          
           
             1.
             
             Cor.
             7.20
             .
          
           
             Ephes
             .
             4.11
             .
          
           
             1.
             
             
               Cor
               ▪
            
             12.21
             
          
           
             ●
             .
             Cor.
             12.21
             
          
           
             The
             differēt
             manner
             of
             the
             spirits
             operations
             in
             catholiks
             from
             Protestants
             .
          
           
             In
             the
             persons
             who
             haue
             authority
             .
          
           
             In
             the
             articles
             of
             faith
             of
             which
             exposition
             is
             giuen
             .
          
           
             Vincent
             .
             Lyr.
             cap.
             27.
             
          
           
             Cap.
             28.
             
          
           
             In
             the
             points
             of
             faith
             expoūded
             .
          
           
             Vincent
             .
             Lyr.
             
          
           
             In
             the
             meanes
             or
             directions
             by
             which
             it
             is
             expounded
             .
          
           
             In
             the
             infallibility
             or
             certainty
             of
             their
             exposition
             .
          
           
             In
             the
             groūding
             ones
             fayth
             vpon
             this
             exposition
             .
          
           
             Protestants
             obiections
             ,
             for
             their
             priuate
             spirits
             authority
             ,
             answered
             
          
           
             (a)
             Rom.
             12.6
             .
             1.
             
             Cor.
             12.11.1.14.14
             
          
           
             (b)
             1.
             
             Cor.
             14
             24.
             
             Vers
             .
             26.
             
             Vers
             .
             29.
             
             Vers
             .
             31.
             
          
           
             Guifts
             extraordinary
             and
             gratis
             giuen
             .
          
           
             Not
             giuen
             euery
             one
             to
             all
             persōs
             
          
           
             Rom.
             12.3
             .
             Rom.
             12.6
             .
          
           
             Ephes
             4.11
             .
          
           
             1.
             
             Cor.
             12.28
             
          
           
             Giuen
             only
             with
             subord●nation
             to
             the
             spirit
             of
             the
             Church
             and
             Superiours
             .
          
           
             1.
             
             Cor.
             14.32
             
          
           
             1.
             
             Cor.
             14.23
             
          
           
             Marc.
             3.26
             .
          
           
             1.
             
             Cor.
             12.11
             
          
           
             ●uifts
             ex●raordinary
             giuen
             not
             generally
             to
             all
             .
          
           
             Guifts
             alike
             are
             not
             giuen
             to
             all
             ,
             but
             are
             to
             be
             vsed
             by
             all
             as
             they
             are
             giuen
             .
             Rom.
             12.3
             .
             Ephes
             .
             4.7
             .
          
           
             By
             Episcopall
             &
             Diaconical
             function
             .
             Rom.
             12.7.8
             
          
           
             1.
             
             Cor.
             7.20
             .
          
           
             
               Hier.
               contra
               Vigilan
            
             .
             Non
             est
             cuiusuis
             hominis
             aureos
             nūmos
             &
             scripturas
             probare
             ,
             vina
             gustar●
             .
             &
             Prophetas
             &
             Apostolos
             intelligere
             .
             1.
             
             Cor.
             12.28
             .
             Ephes
             .
             4.11
             .
          
           
             S.
             Paul.
             1.
             
             Cor.
             14.
             is
             vnderstood
             ,
             not
             of
             ordinary
             guifts
             to
             expound
             Scripture
             .
          
           
             Nor
             of
             the
             publike
             seruice
             of
             the
             Church
             .
          
           
             But
             of
             extraordinary
             guifts
             gratis
             giuen
             for
             languages
             ▪
             &c.
             
          
           
             Vers
             .
             40.
             
          
           
             Vers
             .
             23.
             
          
           
             Iustin
             .
             Apol.
             2.
             ad
             Anton.
             in
             fine
             .
             Tertul.
             Apologet
             .
             cap.
             39.
             
          
           
             The
             manner
             of
             the
             Christiās
             assemblies
             in
             the
             first
             age
             of
             the
             Church
             
          
           
             (a)
             Vers
             .
             22.
             
          
           
             (b)
             Vers
             .
             3.
             
          
           
             (c)
             Vers
             .
             24.
             
             &
             25.
             
          
           
             (d)
             Vers
             .
             29.
             
          
           
             (e)
             Vers
             .
             33.
             
          
           
             (f)
             Isa
             .
             54.13
             
          
           
             (g)
             Ioan.
             6
             ,
             45.
             
          
           
             (i)
             1.
             
             Thes
             .
             4
             
          
           
             (k)
             Hier.
             31.33
             .
          
           
             (l)
             Idem
             .
             v.
             34.
             
          
           
             (m)
             Ioan.
             7.17
             .
          
           
             (n)
             Ioan.
             10
             ,
             27.
             
          
           
             (o)
             1.
             
             Ioan.
             2.27
             .
          
           
             Grace
             to
             be
             saued
             ,
             not
             to
             interpret
             scripture
             .
          
           
             Not
             all
             who
             haue
             Fayth
             ,
             haue
             the
             guift
             of
             interpreting
             scripture
             .
          
           
             (a)
             Heb.
             5.12
             1.
             
             Cor.
             3.2
             .
          
           
             (b)
             1.
             
             Cor.
             3.1
             .
          
           
             (c)
             1.
             
             Cor.
             14
             38.
             
          
           
             (d)
             1.
             
             Thes
             .
             3.10
             .
          
           
             (e)
             Epes
             .
             1.13.14
             .
          
           
             (f)
             1.
             
             Cor.
             3.16
             .
          
           
             (g)
             1.
             
             Cor.
             14
             37.
             
          
           
             (h)
             Hebr.
             5.14
             .
          
           
             (i)
             1.
             
             Cor.
             12
             10.
             
          
           
             (k)
             1.
             
             Cor.
             14
             
          
           
             (l)
             Act.
             20.28
             .
          
           
             (m)
             1.
             
             Pet.
             5.1
             .
          
           
             (n)
             ●
             Tit.
             2.15
             .
          
           
             (o)
             Tit.
             1.12
             .
          
           
             (p)
             1.
             
             Tim.
             1.3
             .
          
           
             (q)
             2.
             
             Cor.
             10.
             v.
             5.6.8
             .
          
           
             (a)
             1.
             
             Ioan.
             ●
             .
             ●
             .
          
           
             (b)
             1.
             
             Thes
             .
             5
             20.
             
          
           
             Pastours
             ,
             not
             the
             cōmon
             people
             are
             to
             try
             spirits
             .
          
           
             How
             spirituall
             men
             iudge
             of
             spiritual
             things
             
          
           
             (a)
             Hebr.
             ●5
             .
             23
             .
             &
             14.
             
          
           
             Only
             spirituall
             men
             iudge
             of
             spiritual
             things
             and
             some
             of
             one
             ,
             some
             of
             another
             spiritual
             affaire
             .
          
           
             (b)
             1.
             
             Cor.
             12.
             vers
             .
             8.9.10.11
             .
          
           
             (c)
             Vers
             .
             27.
             
          
           
             (d)
             Vers
             .
             21.
             
             &
             22.
             
          
           
             Calu.
             4.
             
             Inst.
             17.25
             .
             Nos
             vt
             in
             tota
             scriptura
             sanam
             huius
             loci
             
               (
               Hoc
               est
               corpus
               meum
            
             )
             intelligentiam
             non
             minori
             obedientia
             quàm
             cura
             consequi
             studeamus
             ,
             neque
             praepostero
             feruore
             teme●è
             artipimus
             ,
             &
             sine
             delectu
             quod
             temerè
             se
             mentibus
             ingerit
             ,
             sed
             sedula
             meditatione
             adhibitâ
             sen
             sum
             amplectimur
             quam
             spiritus
             Dei
             suggerit
             ,
             quo
             freti
             ,
             despicimus
             quidquid
             terrenae
             sapientiae
             ex
             alto
             opponitur
             .
             Psal
             .
             118.474
             
          
           
             (a)
             2.
             
             Tim.
             3.15
             .
          
           
             (b)
             2.
             
             Pet.
             1.19
             .
          
           
             (c)
             Ephes
             .
             2.20
             .
          
           
             (d)
             Act.
             17.11
             .
          
           
             (e)
             Ioan.
             5.39
             .
          
           
             Meanes
             necessary
             ,
             but
             not
             sufficiēt
             to
             expound
             scripture
             .
          
           
             Are
             by
             persons
             proper
             and
             fit
             to
             be
             applyed
             .
          
           
             
               Aug.
               epist
            
             .
             3.
             
             Tanta
             est
             Christianarumpro
             funditas
             literarum
             ,
             vt
             in
             eis
             quotidie
             pro
             ficerem
             ,
             si
             eas
             solas
             ab
             ineunte
             pueritia
             vsque
             ad
             decrepitam
             senectu●em
             ,
             maximo
             ocio
             ,
             summo
             studio
             ,
             meliori
             ingenio
             conarer
             addiscere
             ,
             Non
             quod
             ad
             ea
             quae
             necessaria
             sunt
             saluti
             ,
             tantâ
             in
             eis
             perueniatur
             difficultate
             ,
             sed
             cum
             quisque
             ibi
             fidem
             tenuerit
             sine
             qua
             pie
             recteque
             non
             viuitur
             ,
             tam
             multa
             tamque
             multiplicibus
             mysteriorum
             vmbraculis
             opaca
             ,
             intelligenda
             proficientibus
             restant
             ,
             tantaqueue
             non
             solùm
             in
             verbis
             quibus
             ista
             dicta
             sunt
             ,
             sed
             etiam
             in
             rebus
             quae
             intelli
             gendae
             sunt
             latet
             altitudo
             sapientiae
             ,
             vt
             annosissimis
             ,
             acutissimis
             ,
             flagrantissimis
             cupiditate
             discen
             di
             ,
             hoc
             cont●ngat
             quod
             eadem
             scriptura
             dicit
             :
             Cùm
             consummauerit
             homo
             tunc
             incipīt
             .
             Epist.
             119.
             
               cap.
               vlt.
            
             Plura
             se
             in
             scripturis
             nescire
             quàm
             scire
             .
          
           
             See
             Staples
             .
             princip
             .
             doctrinalibus
             controu
             .
             6.
             l.
             9
             c.
             9.10
             .
             &c.
             
          
           
             How
             Dauid
             and
             Timothy
             studyed
             scripture
             .
          
           
             How
             S.
             Peter
             exhorts
             to
             interpret
             scripture
             .
          
           
             (a)
             2.
             
             Pet.
             1.20
             .
          
           
             (b)
             Ephes
             .
             2.20
             .
          
           
             How
             our
             faith
             is
             built
             vpon
             the
             Prophets
             &
             Apostles
             .
          
           
             (a)
             Act.
             17.11
             .
          
           
             How
             they
             of
             Ber●ea
             &
             the
             Iews
             searched
             Scripture
             .
          
           
             (b)
             Eccl.
             19.4
             .
          
           
             Act.
             17.11
             .
          
           
             I●
             ▪
             5.39
             .