THE TRIAL OF THE PROTESTANT PRIVATE SPIRIT. WHEREIN Their Doctrine, making the said Spirit the sole ground & means of their Belief, is confuted. By 

Authority of Holy Scripture.  
Testimonies of ancient Fathers.  
Evidence of Reason, drawn from the Grounds of Faith.  
Absurdity of consequences following upon it, against all Faith, Religion, and Reason.    
The Second Part, which is Doctrinal.  
WRITTEN By I. S. of the Society of JESUS.  Ezech. 23. vers. 3. 
Vae Prophetis insipientibus, qui sequuntur Spiritum suum, & nihil vident.  
Woe to the foolish Prophets, who follow their own Spirit, and see nothing.  
Permissu Superiorum. M.DC.XXX.   
Tertullian. de prescript. cap. 4. 
Qui lupi rapaces nisi sensus & Spiritus subdoli, ad infestandum gregem intrinsecùs delitescentes?  
Who are ravenous wolves, but deceitful Spirits and senses, lying close to molest the flock of Christ?  Calvin. in 1. joan. 41. 
Multi falsi doctores titulum Spiritus mentiuntur. Insurgunt multi fanatici qui se temerè iactant Spiritu Dei praeditos esse. Loquuntur privato suo nomine, prodeunt privato suo nomine, proferumt ex proprio sensu.  
Many false Doctors do feign the title of the Spirit. Many mad men do rashly boast that they have the spirit of God. They speak in their own name, they go out in their own name, and they utter what they say in their own name.   

TO THE CHRISTIAN READER.  
COURTEOUS READER,  
This second Part of the Protestant Private Spirit, like a newborn Infant, is at length, after long travail, come to light. I may justly term it an Agrippa, because it was hardly brought forth. It caused many great, and long gripings in the Mother's womb, in the Conception and Framing, but passed difficulties, both greater and longer, in the Birth & Printing (so hard it is for an Israelite among the Egyptians to conceive & bear such Infants.) It was in danger to have been stifled under Midwife's hands: one was long sought for, hardly obtained, and far fetched; and yet as a stranger, not so skilful, but that many errors are committed. If therefore it come to thy view maimed & imperfect, blame not the Author, excuse the Printer.  
Thou wilt marvel how this second Part gets birth and breath, and comes to light before the first. The reason is this: like to two Twin they struggled in the birth, and passing the hands of diverse Midwives, this fell to the lot of one more ready and skilful, and so got the precedence of Birthright; which yet in part was its due, as being first form & composed, and that before the other was intended. For supposing the Adversary as common & known, to wit the Private Spirit, without discussing the quarrel, it assaulted him at the first, and so aimed to wound Heresy in the head.  
But wherefore then is this called the second, the other the first Part? Because the matter or subject so requires, this being a Confutation of the Private Spirit, the ground of all Protestancy; the other a Proof, or declaration, that the same Spirit is such a Ground to the protestāns: which at the first supposed, was afterwards thought fit to be at large proved; that thereby it may appear, that this Private Spirit is by the said Protestant Doctrine, made not only a Ground, but a sole and whole Ground of their Faith and Religion; yea that all other true Grounds are for that end by them neglected, and rejected. Which proof of being a Ground (the order of Doctrine so requiring) because it is precedent to the reproof of the same; there fore the other Part, though later composed and diwlged, claims the title of the first & this, of the second Part.  
In the mean time, if this, thus hardly brought forth, and thus swaddled in the clouts of many imperfections both of pen and print, may give thee Content; & thy Content give Vent; and the Vent help on to the birth of the other; my hope shallbe, that as this Part may satisfy thee in the disproof of this supposed false Ground: so the other will more satisfy, first in the proof of the true Grounds assigned by Catholics; next in the contempt of the same Grounds used by Protestants, and that for the establishing of their false Ground, which in the first Part is fully performed.  
Of which if either the one, or both may ground, or confirm thee in the Truth & true Grounds of Truth; this thy good shallbe the fruit, I desire, of my pains; and my pains shall think themselves, at thy hands, sufficiently requited, by thy good prayers, which I desire for myself, and further endeavours; all to the Honour of God, and good of his holy Church.   

THE CONTENTS Of the Chapters, Sections, and Subdivisions of this second Part of the Private Spirit, as it is Doctrinal, and confuted.  

CHAP. I.  
CERTAIN Considerations of the Means of Faith, necessary for the understanding of this Protestant Private Spirit.  
Sect. 1. Of six means, and helps to attain Faith.  
Sect. 2. Of the order and necessity of these means.  
Sect. 3. How the Protestants want all these 6. means of faith.  
Sect. 4. How the Catholics and Protestants differ in these six means; and how the Protestants make their Private Spirit the only means for all.   

CHAP. II.  
THE Private spirits interpretation of Scripture, deciding of Controversies, and judging of Faith, confuted by holy Scripture.  
Sect. 1. Out of the 1. S. john 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 author, and interpreter of Scripture.  
Sect. 3. Out of 1. Cor. 12.8. proving the interpretation of Scripture to be a gift gratis given, not common to all faithful.  
Sect. 4. Out of Ezech. 13. describing in false Prophets this Private Spirit, with the effects and punishment of it.  
Sect. 5. Out of job 32. declaring in Eliu his friend's spirit, the manner of proceeding of this Private spirit.  
Sect. 6. Out of Tit. 3.10. showing the Spirit of an Heretic.  
Sect. 7. Out of diverse places of Scripture condemning the relying upon our own judgement.   

CHAP. III.  
THE Private Spirits interpreting of holy Scripture, and judging of Mysteries of Faith, and Controversies, confuted by the testimony of ancient Fathers.   

CHAP. IU.  
THE Private Spirits interpreting of Scripture, and judging of Controversies, confuted by reasons drawn from the difficulty of discerning of Spirits.  
Sect. 1. Of the diversity of Spirits.  
Sect. 2. Of the difficulty to discern these Spirits.  
Sect. 3. Of the difficulty and uncertainty of the rules of discerning spirits.  
Sect. 4. Of the subtlety of Satan, in deceiving by the similitude of spirits.  
Sect. 5. The difficulty to discern spirits, proved by Scripture.   

CHAP. V.  
THE Private Spirits authority to interpret Scripture, and judge of Controversies, confuted by the true infallible authority, and means of interpreting scripture.  
Sect. 1. What interpretation, authority, and means are necessary, and infallible for the sense of Scripture. 

Subd. 1. What interpretation of scripture is necessary.  
2. Who have authority to make this interpretation.  
3. What means are to be used by these interpreters, to make this interpretation: and of 4. rules of infallible interpreting of Scripture.    
Sect. 2. That the private Spirit cannot have this infallible authority, and be this infallible means, is proved. 

Subd. 1. By reasons drawn from the nature of the Holy Scripture, which is to be expounded.  
2. By reasons drawn from the private spirit, which should expound it.     

CHAP. VI  
THE Private Spirits authority to judge of Controversies of faith, confuted by reasons drawn from the nature of a judge of Faith.  
Sect. 1. The properties of a judge of Faith.  
Sect. 2. The whole body of the Church cannot be this judge.  
Sect. 3. Secular Princes cannot be this judge.  
Sect. 4. Lay-people cannot be this judge.  
Sect. 5. The Scripture cannot be this judge.  
Sect. 6. Bishops, and Prelates of the true Church, are this judge.  
Sect. 7. The private spirit cannot be this judge.   

CHAP. VII.  
THE private spirits authority to judge of Controversies of faith, confuted by reasons drawn from the nature and certainty of Faith.  
Sect. 1. The properties of Faith, with the private spirits manner of proceeding.  
Sect. 2. The private Spirit cannot be a means of Unity in faith.  
Sect. 3. Nor a means of the certainty of Faith.  
Sect. 4. Nor a means of the integrity and perfection of faith.  
Sect. 5. Nor a means of faith, which is got by hearing.  
Sect. 6. Nor a means of Faith which requires credible testimonies.  
Sect. 7. Nor a means of Faith which obligeth all to believe, & accept of it.   

CHAP. VIII.  
THE private spirits authority to judge of Faith, confuted by circular absurdities following upon it, against Faith.  
Sect. 1. Of the nature of a Circle, & the difference of Circles.  
Sect. 2. The Catholics cleared from the objected Circle against their doctrine.  
Sect. 3. The Protestants diverse manners of Circles. 

Subd. 1. Their Circle between the scripture, & the spirit.  
2. Between the spirit, and Faith.  
3. Between election, & understanding of scripture.  
4. Between the Spirit of every private man, & of a general Council.     

CHAP. IX.  
THE private Spirits Authority to judge of Controversies of Faith, confuted by doctrinal absurdities following upon it, against Faith.  
Sect. 1. Idolatry and heresy compared: and of 4. heads, and origens of all late Heresies, proceeding of the private Spirit.  
Sect. 2. Of absurdities which follow upon the 1. head, Of contempt of all Church-authority, and relying upon the private Spirit.  
Sect. 3. Of absurdities which follow upon the 2. head, Of sole Faith. 

Subdiu. 1. Against man, making him as just, and more certain of salvation, then Christ.  
2. Against Faith, making it false, contradictory, sinful, rash, presumptuous, and preiudicious to charity etc.  
3. Against Christ, to whom it is injurious, as a Redeemer, Physician, Lawgiver, judge, Priest: and makes him ignorant, sinful, & damned for the tyme.    
Sect. 4. Of absurdities which follow upon the 3. head, that is, Of Concupiscence being original sin. 

Subdiu. 1. Eight diverse absurdities which follow upon it.  
2. The difference between a just Catholic, and Protestant.    
Sect. 5. Of absurdities which follow upon the 4. head, that is, Of absolute predestination to damnation. 

Subdiu. 1. Absurdities against man, leading to carelessness, despair of salvation, and inability to be saved.  
2. Absurdities against God, making him the Author of sin.  
3. A Sinner.  
4. The only Sinner.  
5. A Liar, and dissembler.  
6. A Tyrant most cruel.  
7. A Devil.  
8. Observations upon the former doctrine.    
Sect. 6. Of absurdities which follow against Faith, and the Creed. 

Subdiu. 1. In general, destroying all Faith.  
2. In particular, against all the 12. articles of the Creed.    
Sect. 7. Of absurdities against Prayer, and the Pater Noster. 

Subdiu. 1. In general, making all prayer needless, or hopeless.  
2. In particular, opposing all the 7. petitions of the Pater Noster.    
Sect. 8. Of absurdities against the observation of all laws, and chiefly the Ten Commandments. 

Subdiu. 1 In general, how all laws are made impossible, and not obliging.  
2. In particular, how many ways the Protestant dostrine encourageth to the breach of all laws, and to all lewdness of life.  
3. To what vices in particular the same leads, chiefly to Sloth, Lust, Cruelty, and Pride.  
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.    
Sect. 9 The conclusion, comparing the private spirits doctrine with the Catholic Church's doctrine; whether leads to the greater honour of God.   

CHAP. X.  
THE Protestants Objections and proofs, taken out of Scripture, for the defence of their private Spirits authority to interpret Scripture, and judge of Controversy, are proposed, and answered.  
Sect. 1. Of certain observations profitable for the solution of objections.  
Sect. 2. The objections for the private Spirits authority, answered.  
Sect. 3. More objections proposed, and answered.    

CERTAIN CONSIDERATIONS OF SIX MEANS NECESSARY TO ATTAIN FAITH, All wanting in the Protestants, and suppressed by their doctrine of the Private Spirit. CHAP. I.  

Of these six means, which they be. SECT. 1.  
THOUGH, according to S. Hierome, 
Hierom.  Haereses ad originem revocare, refut are est: To reduce heresies to their origen, is to refute them, that is, to show not only the time when they did begin, but also the head, or fountain from whence they did spring, is a sufficient proof, both of their novelty and falsity; & so to have showed the Private Spirit to have been the origen, & Mother which hath begot all late heresies, which as a brood of such a Dam, have descended from her (which in the first Part is fully performed) is a sufficient proof that the same heresies are degenerate from all divine Verity, and are as so many poisoned streams descended from an infected fountain. And though all Sect-maisters, who disclaim & delude the usual received grounds of Christian religion, such as are, Scripture, Tradition, Church, Counsels, Sea apostolic, and Fathers, and appeal every man to his own Private Spirit, do make this their Spirit the origin of their faith (which also in the former part is, I hope sufficiently and copiously convinced, that the chief and prime Protestants before cited, have done) might suffice to convince their doctrine of falsity, for that it is descended from a Mother of such impiety: Though (I say) this, that hath been thus proved, might be a sufficient motive to breed a dislike of this Private Spirit, and of the doctrine springing from it; yet because, that out of it all sorts and sects of heresies, especially lately engendered, have 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 bruising of all late novel opinions in the head, or a strangling of them together with their Mother in her womb, (for to prove the fountain to be poisoned, is to prove the stream to be infected, and to convince the Mother of adultery, is to prove the child liable to bastardy;) it is a work profitable, and (I hope) worth the labour to descend into a particular confutation of this Private Spirit, and by special and several kinds of arguments (such as are the authority of holy Scripture, the testimonies of ancient Fathers, the principles of holy Faith, the evidency of solid reason, & the absurdities both doctrinal and practical that ensue upon it, and the fruits and effects which have been produced by it) to lay open the deformity, falsity, and impiety of this Private spirit, and to show the inconveniences, absurdities, and blasphemies which ensue upon the making it the whole ground of Faith, the sole interpreter of Scripture, and the only judge of all controversies of Faith & Religion, which (as is before in the former part showed) all Protestants have done, and yet do.  
For the better performance of which undertaken task, and the more, both orderly to proceed, and more clearly to understand the same, as in the former part we proved six grounds of Christian and Catholic faith, upon which it is built; and showed, that as the Catholics do embrace them all, the Protestants do reject and delude them all: so it will not be amiss in this part, first (before we enter the particular confutation) to propose to the judicious Readers consideration, also six helps or means, 
Six means or helps to attain faith  by which ordinarily God useth to work true & Catholic faith, in the hart of every true believer; and to show that, as they are all, and every one of them concurring to the true faith of every Catholic, so they are all wanting to all sorts of Protestants, and to their faith and religion, whereby both Catholics & Protestants may discern, as well by what kind of causes and means true Faith is produced, as upon how solid a ground and foundation the same is builded; and so all may the better be enabled to judge whether of the two Religions, that is, Catholic or Protestant, be not only more solidly grounded, but also more divinely produced.  
For which we may note, that as these six Means or helps are necessary to Faith, so three of them are necessary in respect of the Object believed, and three in respect of the Subject believing. In respect of the Object, 
1. The material object what we do believe.  the first is the Material object, or articles to be believed, which as they are supernatural, and above the capacity of our understanding, so are they to reason not evident and clear, but obscure, both in their verity that they are true, and in their revelation, that they are revealed by God, and therefore are by faith, for the authority of God affirming, believed. And these are the B. Trinity, the Incarnation, Resurrection, Transubstantiation, justification, Glorification, and the rest which we believe.  
The second means is the Formal Object, 
2. The formal object or revelation why we believe.  or motive why we believe, which is the prime verity, revelation, or testimony of God, who, as he hath revealed all mysteries that we are to believe, and as we are to believe them, because God hath revealed them; so did he at the first reveal them all to the Prophets, and Apostles, from whom we are to receive by Scripture, or Tradition all revelations of all mysteries of Faith, whatsoever are by any, till the world's end, believed, without expectance of new revelations, by any new spirit; for so did Christ himself make known to the Apostles, 
(a) joan. 15.15.  All which he heard of his Father etc. And thereupon the Apostles 
(b) Mat. 16.15.  are commanded to preach the Gospel to all creatures. And all faithful are said 
(c) Eph. 2.10  to be built upon the foundation of the Prophets and Apostles, that is, upon the revelations made by Christ unto them, and by them delivered by 
(d) 2. Thes. 2 14.  Scripture, or tradition to us.  
The third Mean is the Proponent cause, or condition necessarily required to our belief, which, as an infallible rule and judge, 
3. The proponent cause declaring the certainty of what, and why we believe.  is immediately to propose to us the verity, & certainty, both of the articles revealed, and of the revelation of them; for as the articles are above our capacity, and the revelation may to us be doubtful, and both are obscure; and as the Scripture, and Tradition are not only hard & obscure, but also mute, and unable either to explicate themselves, or express to us the resolution of all doubts which may arise: therefore some judge, or Proponent cause in respect of us, is necessary, which must be not only infallible, and universal in itself, and able without error to satisfy all doubts, but also known and visible unto us, that by it we may know the verity of all, both articles, and revelation, as also Scripture, & Tradition: which proponent cause except God had provided and left us, he had left us destitute of a necessary means to faith, which is to deliver and declare to us what God hath revealed, and so had not provided us sufficient helps to attain to the certainty of belief: And this is the authority of the Church of God, 
4 Credible Testimonies to convince the Understanding, of the probability of faith.  or the Spouse of Christ, as afterwards shall be proved. And thus, are necessary in respect of the object, 1. the Material object, what we believe. 2. the Formal object, why we believe, 3. the Proponent cause, to assure us of the verity both of what, & why we believe.  
In respect of the subject, who believes, are also necessary other three helps: First, a Speculative judgement of the Understanding, grounded upon credible Testimonies and probable reasons of persuasions, which do make appear evident to man's natural judgement, that this faith is credible, and worthy of belief, and prudently may be accepted as more credible, & more worthy of belief, than any other of Pagans, jews, or Heretics whatsoever, though it be not as yet for these reasons believed as true. These evident testimonies of credibility (which according to diverse dispositions, do diversely move, and persuade some of them one person, and some another, and which are only humane not divine, and leave as yet an impression only of evident credibility, not of divine verity) as they are in Scripture required, 
(e) Psal. 25  Thy testimonies are made credible exceedingly; so are they ordinarily to men of reason so necessary to their conversion, that the Will, which is not moved but with reason, or show of reason (for nihil volitum nisi praecognitum) cannot give consent to any Verity of faith, except it first be persuaded by some direction of these motives of credibility. Whereupon ordinarily those who are converted from infidelity to Christianity without some one or other of these motives, may be said to be too credulous; for qui cito credit levis est cord, 
Eccles. 15.4.  He that giveth credit quickly is light of hart; as on the contrary, they who are not moved by them sufficiently proposed, 
Luc. 24.25.  are Stulti & tardi corde ad credendum; Foolish and slow of hart to believe, and thereby are unexcusable from sin; but they who with desire and diligence, with devotion, humiliation, and resignation do endeavour, and duly do inquire & seek out the truth of Religion, are by invincible ignorance excused from all sin of positive infidelity, until their understanding be convinced by evident reasons of persuasion that the one religion is false, and damnable, the other true and infallible. Thus these reasons of credibility are the first help or means in the subject to illustrate the understanding and convince it of the credibility of the things believed.  
Secondly a pious motion, affection, or disposition of the Will, which directed by the former motives of credibility, and inspired by the special gift of grace, either preventing or infused, doth first itself give consent, and submit itself to obedience of faith, then doth determinate the Understanding to give assent to the verity of the mysteries proposed. This pious disposition, 
The pious disposition of the will disposed by grace to give consent to the verity.  first is supernatural, proceeding from the grace of God, 
(f) Phi. 2.23.  who works in us both to will, and to accomplish; 
(g) Phi. 16.  And begins in you a good work, and so our first motion to faith, is of grace. Seconly, it is free, proceeding from our free power and will, 
(h) Mar. 16.26.  He that believeth and is baptised, shallbe saved, but he that believeth not shallbe condemned. And so our free will concurs also to faith and salvation, or resists by incredulity to damnation. Thirdly, it is necessary to the conversion of the faithful, & is the cause why some who have slender (yet sufficient) motives of credibility, & weak motions of grace, are freely converted; whereas others, who have stronger both motives and motion, do obstinately resist & will not be convertd, according to that: 
(i) Act. 28.24.  Certain believed these things which were spoken (by Paul) certain believed not. And, 
(*) Matt. 23 37.  How often would I gather together thy children, & thou wouldst not? And this is the second help, or mean working in the will.  

The gift or habit of faith cocurring to the act of assent or belief.  The third, and last help, or mean in the Gift, or habit of Faith, which 1. is a permanent gift, or quality produced by God, & infused into our Understanding; 2. It doth enable and lighten the Understanding (which otherwise of itself is as able to see and believe the high mysteries of faith, as the eye without light is to see colours) to give assent, and belief to whatsoever articles are by holy Church proposed, as revealed by God: 
(k) Heb. 11.3.  By faith we understand, or believe that God is. It is the beginning and first ground of salvation & justification, by which we first know God. 
(l) Rom. 1.17.  The justice of God is revealed by faith: by which we live in God. 
(m) Ibid.  The just liveth by faith: and by which we are prepared to justification. 
(n) Rom. 10.10.  With the hart we believe unto justice: We are justified by 
(o) Rom. 5.1  faith. It is sometimes both obtained before grace of justification be had, and also kept, after that is lost: so that many have this habit of faith, who have not the habit of Charity. 
(p) joan. 12.42.  Many of the pharisees believed in him, but did not confess him. 
(q) 1. Cor. 13 24.  If I should have all faith, and have no Charity etc. It may be lost, & that only by infidelity, or refusing to believe, as it was in 
(r) 1. Tim. 1.20. 2. Tim. 2.17  Hymenaeus & Philetus, and in those 
(s) 1. Tim. 6.10.  who erred from the faith: 
(t) 1. Tim. 10.19.  Made shipwreck about the faith. 
(u) Heb. 6 5.  And fell from faith.  
And thus it is lost in all Heretics, who fall from faith into heresy, and so loose their habit, by which in Baptism they were enabled afterwards to believe truly. And these three, to wit, The credible testimony, to convince the Understanding, to accept the articles as credible: The pious affection of the will, to incline the will to obedience of faith: And the gift or habit of Faith, to enable both Will and Understanding, to consent and assent to the divine revelations, are those which are required on the part of the subject, or person who believes.   

The order and necessity of the former means. SECT. II.  
THE second Consideration may be, to ponder, first, 
The order & manner of operation of the six means of faith.  the order and manner of proceeding. Secondly, the necessity and efficacy of these six helps or means of Faith, all as they are compared one with another, and all, as they have their operation in us. And first, for the order, we may observe, that the manner which by God ordinarily is used, according to these means, to prepare and help an Infidel, or Heretic of discretion, to his conversion to true faith, is this: 1. Man's Understanding by reason of credibility, & motives of persuasion is induced and disposed to accept this faith, 
1. Credible testimonies persuade.  as credible, and such as in prudence may, and is before any other to be believed; and his judgement by certain marks, and signs apparent and easy to every one's capacity, is persuaded that this Church and company of believers is rather then any other, the true Church of Christ, by which he is to be directed in all particulars of his belief. 2. 
2. The church's authority proposeth.  He is directed by the Church's authority, how to discern between the verity and falsehood of things declared, and between certainty of revelation divine, & illusion diabolical. And by it is proposed and declared to him what in particular he is to believe as true, and what to condemn as false. 3. 
3 Grace inclineth the will.  The will is inclined by grace to subject itself unto obedience, in consenting to faith, & to determine the understanding to yield assent to faith. 
4. The habit of faith enableth the Understanding to believe the articles revealed, and the revelation of them.  4. The gift, or habit of faith, is infused into the Understanding, that it may yield a firm, and infallible belief, or assent to the articles of faith, thus made probably credible, by reasons of credibility, thus proposed by the Church's authority, and thus made of infallible verity, for the authority or testimony of God revealing, and affirming them to be true. In which act of assent consists the essence, and perfection of divine and supernatural faith.  
By which is apparent both the manner, and order how ordinarily God works true Faith in every Christian, by these means, and also how faith is resolved and grounded upon every one of these means in particular. 
How faith is resolved Dispositiuè.  For if we respect the disposing means by which we are prepared to accept of our faith as credible, it depends upon the exterior motives of credibility, and so our faith is resolved into them dispositiuè. If we respect the directing means, which propose and declare to us in particular, what we are to believe, our faith depends upon the authority of the Church, and so it is resolved into it directiuè. 
Directiuè.  If we respect the efficient means by which it is wrought in us, it depends upon the gift, or habit of faith, and so is resolved into it effectiué. 
Effective.  But if we respect the formal means, and final resolution, why we do believe it, it depends upon the divine revelation of God, and so is resolved into it, formaliter, 
Formaliter.  and finaliter. Of which the preparative means, that is, the Credible testimonies are precedent to faith, and leave only an human persuasion of the credibility of the verityes. The Directive means, that is, the Church's authority, is also precedent, exteriorly proposing what in particular, and why we are to believe. The Effective means, that is, the habit of faith, doth interiorly concur with the Will and Understanding to the act of belief. And the Formal motive, or means, that is, revelation of God, is the formal, final, and last resolution why we believe infallibly such verityes to be true. So that if one ask, by what we are before prepared, and disposed to believe the truth, it is by the credible testimonies; if by what we are directed & guided to know the truth, it is by the Church's proposition; 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 do actually, formally, and finally assent, & believe the same truth, it is for the revelation of God. As therefore the Samaritans at the first were prepared by the woman's relation (who told them, that surely it was the Messias who had told her all that she had done) to think 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) joan. 4.39:  Many of the Samaritans believed in him, for the word of the woman, giving testimony, that he told me all things whatsoever I have done. But afterwards having heard and conversed with our Saviour himself for two days, they now said: 
(x) Vers. 42.  Not for thy saying O woman, do we believe, for ourselves have heard, and do know, that this is the Saviour 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 divine revelation itself, as the word of our Saviour, is made known to them, then do they now (formally and finally) not for the testimonies of credibility, or Church proposition, but for the divine revelation itself, give firm and infallible assent, and belief to the verityes or articles of faith.  
And thus Catholic faith is that, which is for probable testimonies accepted as credible, by Church proposed as infallible, by an infused habit effected as supernatural, by divine verity revealed as truth infallible, and necessary to be believed. This faith is that, which is the beginning and ground of justification, the way and gate to salvation: 
Effects of Faith.  upon which the Church of Christ is founded, and is as the life and soul of it, which maketh us members and parts of Christ's Church, we being by it, and Baptism inserted into his mystical body, which maketh us certainly & infallibly believe, either expressly, or implicitè, all whatsoever articles of saith God hath revealed to his Church by his Apostles, which is a necessary means, instrument, or disposition to our justification, and salvation; without which none are justified, and by which, informed with charity, all are justified: which is one, & entire faith in all faithful, who for one motive, and by one proponent cause, do believe all one doctrine, which being one and entire, believe as they ought, either all articles of faith 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 Catholic from an Heretic, in that whosoever hath this faith is a Catholic, and whosoever wants it, or loses it, is an Infidel, or Heretic, and so out of state of grace and salvation. And thus much for the order and manner of Gods working of faith, by these means, in us.  

The necessity of these six means of Faith.  Secondly, for the necessity and efficacy of these means (though all and every one in particular be ordinarily necessary to true and divine supernatural faith) the credible testimonies, as exterior motives, to convince our Understanding, 

Of credible testimonies  
Of the pious disposition of the habit of Faith.  
Of the material object.  
Of the formal object.  
Of the proponent cause   that it may prudently accept of this faith, as credible and worthy of belief: the motion of grace, and habit of faith, as interior assistants, that the Will may not resist, but piously incline to consent, & determine the Understanding to assent, and that the Understanding may obediently yield assent to the mysteries of faith: the material objects, as those which we are to believe, and the formal, as that, why we are to believe; all which are absolutely necessary to make faith credible, free, and supernatural, and without them, all faith is but humane, false, or feigned: yet in respect of us, and of our certainty of belief, a proponent cause, and that infallible, which can be no other but the Church's authority, is most important and necessary. And first, that a proponent cause is needful all grant, because faith 
(y) Rom. 10 17.  being by hearing, and hearing by the word of Christ, some preacher, or teacher is necessary, to propose, and teach us what is to be believed by us; for as faith depends not upon reason, but upon authority, & that of God, affirming this, or that to be true, and commanding it to be believed; so this authority, thus affirming this verity, must be made known to us, by some directing or proponent means, or else we cannot come to the knowledge of it. 2. That this directing and proponent cause must be infallible, so that it cannot err itself, 
Infallibility  nor propose to us an error, or falsehood to be believed for a truth, is proved: for since God requires of us a certainty & infallibility of faith, and this our certainty must be had by some direction, and proposition, by which it is proposed & made known to us, what we are certainly to believe; it must needs follow, that this Proponent cause must be certain and infallible, or else our faith directed and guided by it, cannot be certain. Thence it follows, 
Aug. de util. credendi. Which is church proposition.  that they who admit a proponent cause (as the Protestants do their church) and yet do admit it to be fallible and subject to error (as all of them do their Church) cannot have any certain and infallible faith at all, as wanting a necessary, certain, and infallible means to propose, and teach them this certain and infallible faith, which is confirmed by S. Augustine, who saith, That if God's providence rule and govern humane matters, we may not despair, but that there is a certain authority appointed by the same God, upon which staying ourselves, as upon a sure step, we may be lifted up to God.  
Thirdly, this certain & infallible proponent, or directing cause is Church-authority, which Church that it may infallibly direct us, & we securely rely upon it; first, jesus Christ selected, and made it, not only his inheritance, 
(a) Psal. 32 12  Which he hath chosen; 
(b) Matt. 28 1.20.20.  Or his house which he builded and governed; 
(c) 1. Cor. 13.16.17.19.  Or his Temple of which himself is Priest: 
(d) Cant. 4.8 joan. 3.19.  but also, his dearest spouse; 
(e) Ose. 2.  Which he espoused to himself alone in faith and truth; 
(f) 2. Cor. 11.2.  As a Virgin pure and unspotted, without corruption; 
(g) Rom. 12.5. Eph. 4.4  Yea, as his own body; And one body with him; 
(i) Ephes. 5.25.29.  Which as head he nourisheth, cherisheth, and sanctifieth, making her glorious without spot; 
(k) Act. 20.28.  And which he hath purchased with his precious blood. Secondly, he privileged it first with his own presence, promising to be 
(l) Mat. 28.20.  with it all days, even to the consummation of the world. Next, with the presence of the Holy Ghost, 
(m) joan. 14.16.  The spirit of truth that he may abide with you for ever; 
(n) Esa. 59.21.  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 ever. And for what end? 
(o) joan. 14.16.  That he may teach you all things; 
(p) joan. 16 13.  That spirit of truth, shall teach you all truth. Thirdly, he armed it with all power and authority; 
(q) Matt. 16 18.  To remit, or retain all sins, to bind or lose whatsoever is to be bound or loosed in earth or in heaven; 
(r) 1. Cor. 4.21.  to correct & punish with the rod of correction; 
(s) 1. Cor. 5.3.  To excommunicate and deliver up to Satan; 
(t) Act. 15.28.  And to determine all questions, or controversies, as it should seem good to the Holy Ghost, and it. Fourthly, he established and confirmed it; 
(u) 1. Tim. 3 15.  As the pillar and foundation of truth, that being in itself grounded in truth, and also grounding others in the same, it should stand so firmly, 
(w) Matt. 16.18.  that the gates of hell shall not prevail against it. Fifthly, he gave to it commission and charge 
(x) Matt. 15 15.  to teach all nations, and to preach the Gospel to all creatures. Sixtly, he gave us warrant and security, that we might safely hear and obey it; 
(y) Luc. 10.16.  He that heareth you, heareth me. Seaventhly, he gave us charge, and command by precept of obligation, that whatsoever 
(z) Matt. 13 2.  they shall say to you (speaking of the Scribes and pharisees in Moses' chair, but à fortiori, of the Pastors and Prelates in Peter's Chair) that do you. Eightly, he threats and terrifyes under great punishment; first of danger, and of contempt of himself, by contemning it, 
(a) Luc. 10.16.  He that despiseth you, despiseth me. Secondly, of infidelity, and loss of his favour and grace; 
(b) Matt. 18 17.  He that will not hear the Church, let him be to thee as the Heathen, and the Publican. Thirdly, of hell and damnation for ever; 
(c) Mar. 16.16.  He that believeth not, shallbe condemned.  
All which do prove, not only an authority, and that infallible in the Church to direct and teach us; 
The church that is, the pastors of it.  but also an obligation in us to obey & submit ourselves for faith, to the direction and instruction of it. And lest any should doubt of this Church, what it is, the holy Ghost explicates the meaning of our Saviour, & tells us, that it is; 
(d) Ephe. 4.11.  Some Apostles, & some Prophets, and other some Evangelists, and other some Pastors and Doctors, to the consummation of the Saints, unto the work of the ministry, unto the edifying of the body of Christ, until we meet all into the unity of Faith. Which Pastors he will give us, according 
(e) jer. 3.15  to his own hart, who shall feed us with knowledge, & doctrine. And how shall they feed us? by preaching and proposing to us the doctrine of faith; for as hearing is a necessary means to believing; 
(f) Rom. 10.  How shall they believe him, whom they have not heard? so preaching, and proposing what is to be believed by Church-pastours, is necessary to hearing, & so to believing; 
(g) Rom. 10.14.  How shall they hear without a Preacher? By which is apparently proved the necessity, and infallibility of Church authority for a propounding and directing cause, in matters of faith and Religion.  
All which may be confirmed: First, by authority of holy Fathers, among whom I will city S. Irenaeus, 
Church proposition confirmed by Fathers.  and S. Augustine for the rest. Irenaeus that learned Doctor, and holy Martyr, saith: We ought not to seek among others the truth, which we may easily take and receive from the Church, seeing that the Apostles have most fully laid up in her, 
Iren. lib. 3. cap. 4.  all things which are of truth, that every man that will, may take out of her the drink of life. For which those things that are of the Church, are with diligence to be loved, and the tradition of truth is to be received. 
Aug. lib. 1. cont. Crescon. cap. 33.  S. Augustine saith: The truth of the Scripture is holden of us, when we do that which pleaseth the universal, or whole Church, the which is commended by the authority of the Scriptures themselves, that, because the Holy Scriptures cannot deceive, whosoever feareth to be deceived with the obscurity of this question, let him require the judgement 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 received of all by the said Church. Thirdly, that the truth thus received, is most true, and is to be loved, and followed of all. See more of the Fathers above in the first part, to whom I add a confirmation out of Luther, against himself, and his followers, who saith, that, The Church neither can, 
Luth. de anti. Eccl. tom. 7. fol. 562. Ger. 2. part. 10.40.  nor aught to teach errors, no not in the least things, since God is the mouth of the Church, and as God cannot lie, so neither can the Church.  
Secondly, by Reason; for since of all the rest of the means and rules also of faith, there may be, and often is question & doubt, as for example, of the articles which be true, which not; of revelation which is revelation of God, & which an illusion of the enemy; of the motion of the spirit, which is of God, which of nature, & which of Satan; of the inclination of the Will, which is a pious disposition, and which an illuding affectation; of tradition, which is divine, Apostolical or Ecclesiastical, which not; of Scripture, which is true, which false; of true, which is the incorrupted translation, which corrupted; of the incorrupted translation, which is the true sense, which is false; and of the true sense, which is to be believed as fundamental, and necessary, which is not to be believed as fundamental, but only voluntary. Of all which, since, I say, there ever hath been, and now is great question & contention, some infallible directing judge, & propounding cause is a necessary means, to end these & all like controversies, and to settle and resolve us in the assured certainty of the one or other, or else will the contention be ever endless, and we in our opinions restless. Among which seeing no other can be assigned but the Church, and that God hath given so large commission, and privilege for that end to it, as we have produced; it remains that the Church and Church authority, is, of all necessary means of faith, the most necessary for us, to settle and satisfy us, in the certainty of our divine faith. And thus much of the order & necessity of these six means, and chiefly of Church-proposition, or the Proponent cause.   

How the Protestants want all these six means of Faith. SECT. III.  
THE third Consideration, is to reflect how that of all these six means necessary to divine faith, 
The Protestants want all the means of faith.  the Protestants have not any one, but are defective in all. These means are either External as the credible testimonies, which by evidence of reason convinceth that such a faith is credible, and may prudently be believed, 
external.  and Church proposition, which by the credit of authotity, assures, that the same is true, and is to be believed, both which are external to the person believing; or Eternal, 
Eternal.  as the articles which are believed, and the revelation why they are believed, both which are of eternal verity and certainty; or Internal, 
Internal.  as the pious disposition of the will by grace prevenient, and the actual assent to faith in the Understanding, by the infused gift of Faith, both which grace and gift, do operate and cooperate to the act of divine, supernatural, and catholic faith: That these, I say, all and every one of these means are wanting in Protestants to their faith & belief, I prove.  
And first, that they want all testimonies of credibility, 
Protestants want credible testimonies, which are such as either may.  which may persuade any man prudently to accept of their faith, we may suppose, and note, that these testimonies, or motives are of three sorts. 1. such as may persuade jews, and Gentiles to become Christians. 2. such as may confirm Catholics to continue Christians. 3. such as may induce Heretics to return to be Catholics. Of the first sort are many alleged, by ancient Fathers Dionysius Areopagita, 
1. Confirm Pagans, & these are,  justinus, Martyr, Clemens Alexandrinus, Tertullian, Cyprian, Lactantius, Chrysostome, & Augustine, against the Gentiles, all cited & proved by 
(h) Valentia tom. 3. dis. 1 q. 1. art. 4. pag. 87. etc.  Valentia. As for example in respect of Christ, the dignity of his person, the efficacy of his preaching, the verity of his predictions, and the virtue 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, poor, and unlearned men's preaching, 
In respect of Christ.  and that to a faith above reason, & contrary to the inclination of flesh, and blood. The confirmation of it by miracles, 
Of Christian doctrine.  martyrdom, prophecies, sanctity of doctrine, and order of discipline; the opposition of it by the violence, and persecution of jews and Pagans, and by the eloquence, 
Of holy Scripture.  & reasons of Rethoricians, and Philosophers, all in vain. In respect of the Scripture, the antiquity of it, as extant before any writings of any Philosophers, & the consonancy of it, 
Of Christian Professors.  in the agreement of the old testament with the new, and of both in themselves. In respect of the Professors, 
2. Or may confirm Catholics, such as are,  their excellent wit, eloquence, learning, and virtue in it, their conversions from infidelity to it, their wonderful constancy, and fortitude in defending, and dying for it. All which have been urged as strong motives, against Gentiles to convert them to it. Of the second sort which may confirm Catholics, 
Aug. lib. cont. epist. Funda. cap. 4.  or such as confirmed S. Augustine in his catholic belief against the Manichees, which he recites to have been, 1. the consent of people and Nations. 2. Authority begun by miracles, nourished by hope, 
Consent. Authority. Succession. Name Catholic.  increased by charity, and confirmed by antiquity. 3. The succession of Priests from the seat of Peter, to the then present Bishop of Rome. 4. The name of Catholic, never usurped by Heretics, speaking to strangers, but usually attributed by them to Catholics: all which did justly keep me (saith he) in the bosom of the Catholic Church.  
Of the third sort, which may reduce Heretics, are such as the Nicen Council, in the Creed, S. Augustine, 
(*) Aug. de unit. Eccl. c. 7. tom. 7. Concione 2. in Psalm. 30.12.  and others did allege to convince the Heretics of their time, that is, 1. Unity of the present Church with the ancient in doctrine, and unity of the parts with the head by faith, & unity among themselves by charity, and to their Pastor by obedience. 2. Sanctity of doctrine, which induceth sinners to holiness, 
3. Or may reduce Heretics, such as are,  and converts Infidels to christianity; and sanctity of persons, who exercise good works of piety, & confirm their doctrine and holiness by miracles and prophecies. 3. Universality, in name by which it is called Catholic. In place by being or having been extended, 
Unity.  in preaching, or professing to all or most Nations, 
Sanctity.  at the least successively. In time, by being ancient in beginning from the Apostles, and constant in continuing from them until this present, against all persecution of Gentiles, 
universality  jews, or Pagans. 4. Succession of Pastors and Prelates, who by lawful succession from some Apostolical sea, 
Succession.  or from some who have authority from it, and by lawful ordination from them who are lawfully ordained, can derive their succession and ordination from the Apostles. These are marks and testimonies, which distinguish the true Church of Christ from all conventicles of Heretics, & do convince evidently 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 proved. First, that the Protestants want all these testimonies of credibility, 
Protestants want testimonies of credibility.  which should make evident the credibility of their faith, and religion, either to Pagans to convert them, or to Heretics to reduce them, or to their own followers to confirm them. And first, because it will be to tedious to touch every one in particular, we will select the most principal; and for the first sort, which may convert Pagans', it is certain, 
1. To convert Pagans  that whatsoever of the former motives the Protestants can allege, either concerning Christ his doctrine, his Scripture, or his Professors, to prove Christian Religion credible to a Pagan, they received them all from us, and our Church; (from which they have received what they have, either of Christ, of Scripture, of Sacraments, of Christian religion in general) therefore what these prove or confirm, they prove & confirm our Church and doctrine, not theirs.  
For the first of the rest, if we seek Unity of doctrine, 
2. To convince Heretics.  among them it is not to be found. They have not Unity, either with the Primitive Church, and Fathers, whose doctrine they reject in free Will, Merit, justification, 
As unity▪ with the primitive Church.  Prayer to Saints, and most points now in controversy, as in the first part is at large proved; nor with any head, or supreme Governor, of which sort they admit none on earth, but disclaim all supremacy in any person whatsoever for matter ecclesiastical; nor yet among themselves, 
Or among themselves.  who are divided into many divisions and subdivisions of Sects and Heresies, that long ago the number exceeded a hundreth, & now are so many, that they cannot be numbered. In all which as they want all Unity, so they want all means to settle any unity, in that they admit no judge to decide any controversy, and to silence any persons contentious. 
Sanctity of doctrine.  If we seek for Sanctity, either of doctrine, or of persons, by holiness of life or miracles, it is not to be expected among them; for their doctrine (which is for example, that every motion, though natural, of concupiscence is sin, as well without, as with consent, that all works, though the best, are sin, that no good Works do merit, that no justice is inherent, but imputative, that only Faith justifies, that the Commandments are impossible, that Man hath not freewill, that God ordains, and creates Men to salvation or damnation, without respect to their endeavour or works:) This doctrine I say, is a special retractive to detain any man from attaining to any sanctity and perfection of life, as impossible and not in his power. For any kind of Miracles, 
Of miracle  they are so destitute of them, to confirm their new doctrine, that they disclaim all; and because they have none, they affirm that none are now wrought, or if any be wrought, that they are false, feigned, or diabolical. For Holiness of life, they confess it to be so far from them, that as 
(n) Luth. conc 2. Domin. 1. Aduentus.  Luther confesseth: Men are daily worse, being possessed now with seven Devils, more than before, yea with whole troops of Devils, and are more covetous, crafty, cruel, and wicked, then when they were Papists. And the like is confessed by Calvin, Musculus, and others cited by 
(o) Becan. de fide cap. 6. num. 4.  Becanus, and the Protestants Apology. If we seek for Universality, they are ashamed to style themselves by the name Catholic, 
Universality.  which is universal, but by the name of Protestant, or for distinction of Protestants, by the name Lutheran, Caluinist, 
Of name Catholic.  or the like. Universality of place they cannot challenge, because their doctrine never extended out of the limits of a few Northern countries in Europe, nor ever entered Africa, 
Of place.  Asia, or America. Universality of time they cannot challenge, because their Church had its first being but about an hundred years ago, 
Of tyme.  and this so apparently, that we can nominate the year when, the author who, the place where, the opinions what, the mantainers and abetters by whom this doctrine had first being in the world, and the opposers who at first did, & yet continue to gainsay it: so as they disclaim expressly from this mark, not only denying it to be any mark of the Church, but also confessing that their Church was, according to some of them, seven hundred, to others a thousand, to others twelve hundred, to others fourteen hundred years, ever from Christ (as before is proved) either not at all, or altogether latent and invisible. 
Succession of Ordination.  If we seek for Succession of Ordination from the Apostles, they either beg it from the Roman Church, which they account Antichristian, or else take up a new one at their own hands, and are Prelates and Pastors of their own creation; and for want of ordinary vocation from Christ, are content with an extraordniary of their own invention. By which, 
And Vocation.  and much more for brevity omitted, is evident, that all testimonies of credibility sufficient to make their doctrine seem probable, and worthy of credit, are wanting to them, and their Church.  
2. 
Protestants want Church-infallible proposition, in that they  That the Protestants want the two externalll means of faith, which is Church-infallible proposition, by which they should be assured & confirmed in the certainty of their divine revelation, & mysteries revealed, in the certainty of their spirit and motions by it, and in the certainty of their Scripture, and meaning of it, is proved: because whether we take the Church Authoritative, for the chief Pastors and Prelates by whose authority it is governed, or Representative, for the general Counsels in which the whole body in the assembly of Bishops is represented, or Collective, for the whole multitude of all faithful believers 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 do the Protestants receive any infallible direction or confirmation from it. For if we respect their Pastors and Prelates, 
Disobey their Pastors.  they are not directed by them, or obedient in faith to them, but, by the liberty and privilege of their spirit, every private person hath authority to censure and judge them. If we respect general Counsels, they disclaim all, as before is proved, 
Disclaim general Counsels.  or if they approve any, it is so far as their Decrees do agree with the fancy of their spirit, to which they subject them, and so long as they are pleased to observe what is commanded by them, in which they will be free without obligation to obey them. 
And condemn their whole Church of error.  If we respect the whole body of the Church they in their general Tenants do generally hold, that it may err and fail in doctrine and faith, and for practice do boldly affirm, 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 having been invisible not extant, but dead, buried, and corrupted for so many ages together, as in the first part is proved: and thus they cut off all infallible authority of Church proposition, which more than the other means, 
Protestants want a pious disposition of the Will.  they do in plain terms expressly reject and condemn.  
3. That the Protestants want the first internal means of Faith, that is, a pious disposition, or inclination to believe what is proposed by the Church, as revealed by God, is proved; because as a pious inclination of the will, moved by the grace of God, doth apply and determine the Understanding of a willing and well disposed person, either to labour and seek out such motives, & testimonies, as do make the truth of Religion seem probable, or to assent to such as are already proposed unto it: 
By obstinacy by which  so the obstinate disposition of a wilful Protestant, doth refuse to give any credit, or belief to any reasons, though never so evident, or to any definition of the Church, though every way most certain; but resolves with out amendment to persist in his prejudicate opinion, notwithstanding any reason or authority to the contrary. By which his obstinacy, 
They fall into heresy.  1. He falls into heresy, by wilfully following his own opinion which he chooses, and carelessly contemning the authority of the Church, 
Lose their faith.  in that it defines. 2. He looseth his faith which he received in Baptism, & falls into infidelity, partaking with Heretics. 3. He believes no articles of faith (to which he assentes, though truly, firmly, 
Believe no truth by any divine Faith.  and for the testimony of God) by any divine and Catholic faith, which depends upon an infallible means, that is Church proposing authority; but by humane faith, wholly relying, and lastly resolving his belief, either upon the authority of some deceiving master, or upon the testimony of some wrested Scripture, or upon the evidency of some deluding notes and marks, or upon the seeming apparency of his own spirit, 
Separate themselves from Christ.  and conceit. 4. He separates himself from the union of the body of Christ, from the benefit of the merits of his passion, from the communion of his Saints, both in earth and heaven, and from all participation of hope of glory in God's Kingdom to come, & so remains as a dead member, cut from the body, as a dry bough divided from the tree, as a dark glimpse of light separated from the Sun, & as a small stream stopped from the current of the fountain; all which as they do presently decay and dry, or come to nothing, so he.  

Protestants want an infused gift of Faith.  4. That the Protestants want the two internal means and help of Faith, that is, the infused and permanent gift of faith inherent in the Understanding, and both enabling and illuminating it to the producing of the act of divine supernatural faith, is proved: Because Protestants who hold that Faith doth justify, and that justification is not by any inherent guif and quality, but by the extrinsecall favour of God, not imputing our sins unto us, must needs by consequence hold, & so for the most part do hold, that there are no infused and permanent gifts, or habits of faith, which concur or help to our justification, but that all is wrought by the motion of a transeunt spirit: which motion, as it worketh (according to them) in them by itself only, & wholly, all internal good works, without any cooperation of man, or man's freewill; so it is only a motion which worketh in whom it will, when it will, and how it will, all, and whatsoever it will, in man to his justification and salvation: by which it is evident, that as in all their opinions, they are neither constant nor permanent, but are wafted with every wind of new doctrine, and so fly from the belief of one thing to another: so they are not guided by any permanent gift or quality, 
Protestants want the material objects, or articles of Faith: because they believe not Traditions, nor many parts of Scripture in which they are revealed.  but by certain flashes & motions of an uncertain spirit, which leads them from one uncertainty to another, and so leaves them in all, uncertain.  
5. That the Protestants want the first of the eternal means or helps of Faith, that is, the material objects or articles of belief, which are to be believed, as revealed by Christ unto the Apostles, and by the Apostles left to their Successors, and by them to us, and posterity, is proved. 1. Because they believe many things as objects of Faith, which are not revealed, either in Scripture, or Traditions, of which are many instances given in the former part; so do they not believe many articles which are revealed both in Scripture and Tradition; for which cause they reject all tradition, and in it, many mysteries of faith, which the Apostles left only by Tradition, 
Nor many articles believed by ancient Church and Fathers.  and refuse many parts of Scripture, and that chiefly, because they contain many points of doctrine, which they will not believe. 2. Because as they admit many points of doctrine, into the number of their articles of faith, which the ancient Church condemned for heresies, as contrary to Apostolical doctrine (witness the ancient condemned heresies of Heluidius, Vigilantius, Arius, jovinian, and others by them revived;) so they condemn many points of doctrine as erroneous, superstitious, or idolatrous, which the ancient Church received for articles of Faith as agreeable to Apostolical tradition (witness all the points of doctrine, which the Magdeburgenses and others before cited condemn as errors, and stains in the ancient Fathers in every age since Christ) in both which they err in the material objects of Faith, as well in receiving condemned heresies for Apostolical verities, as in condemning received Apostolical verities revealed by Christ for erroneous heresies. 
Not any article by divine faith.  3. Because, as they admit special Faith only (whose object is only their remission of sins and justification) for divine Faith, by which they are justified; so all other faith, by which they believe, for example, the B. Trinity, Incarnation, Passion, and Resurrection, and Ascension of Christ, with the rest of the articles of faith usually believed, they acknowledge for no other, but for a general Faith, common as well to the damned and Devils, as to them; which faith in the Devil, and damned as it is no voluntary and free act, proceeding from a pious disposition of the Will, nor a divine and supernatural work, depending upon any authority of God revealing; but a mere natural and necessary act of knowledged, convincing their understanding either by force of experience, or by evidence of reason, or by apparent and evident notes of credibility, or by some manifestly known testimonies of God, of the verity of that which they believe and tremble at; so in the same manner, their Faith of the same articles, by their own confession, is not divine but a mere humane faith, grounded upon some general received opinion, or upon some mere human authority: and so what they conceive of the general articles of faith, 
Protestants want the formal object of faith or divine revelation:  they do not receive them as any articles of doctrine and supernatural faith; but as general received positions, humane conjectures, and their own selfe-seeming and chosen opinions.  
6. That the Protestants want all divine Revelation, for which as the formal cause and the final resolution, they should believe all which is by God revealed, is proved. 1. Because what they believe, they believe not for that it was revealed to the Apostles by the Holy Ghost, either at Pentecost, when it did visibly teach and confirm them, 
As not depending upon the revelations made to the Apostles, but to themselves by their private spirit.  or in success of time, when upon occasion (as at the conversion of Gentiles) it did reveal to them all the mysteries ever after to be believed (which Revelation made to the Apostles is the formal cause of faith;) nor yet, for that it is proposed to them by Church infallible authority, as a condition necessary to know what is revealed; but for that, it is revealed to them a new, by their own private spirit, from which they receive all their directions and certainty, both what is revealed, why it is revealed, and also by what means it is revealed. 2. Because the means by which Christ doth manifest and declare unto us his divine revelations, they either plainly reject, or wholly subject to their private spirit; for the authority of traditions, by which part of the divine revelations are delivered to us, and the Proposition of the Church, by which we are secured of the certainty of them, they reject and deny. The authority of the Scripture, which is an other mean by which God hath revealed his truth, and which they challenge as the only means both of knowledge & certainty of divine revelations, they wholly subject to their private spirit, by which they are assured, which is true Canon, which is true edition, which true translation, which true sense of it. And so for divine revelation they have neither any at all, nor yet any means to know or attain unto it. And thus much of the Protestants want of all the necessary helps & means, by which true and divine supernatural Catholic faith is produced, conserved, and increased in the soul of every faithful believer, and member of Christ's holy body, and Church.   

How the Catholics and Protestants differ in these six means; and how the Protestants make their private spirit the only means of all. SECT. four  

Catholics advantage of the Protestants.  THE fourth consideration is to reflect upon the advantage, which we Catholics have against the protestāns, and the difference that is between us and them, in these means of Faith; and how that the Protestants do substitute one only deluding and deceitful means, that is, this their private Spirit, in place of all the six former means of faith.  
And first for the material object, they profess to believe, 
●. In the material object believed, as believing, not only what is revealed in scripture interpreted by their own spirit:  1. only the doctrine which is revealed in scripture. 2. that only which is revealed, in that one part 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 preconceaved 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 private spirit, contains all the articles of their faith. We catholics do profess to believe, first, all that which have been wrote by the Apostles, or Prophets in holy Scripture, & that in the whole books of Scripture, as anciently they were by a Council of Carthage, 
But what is revealed, or declared in Scripture,  S. Augustine, & others received, & all in that sense as it was by ancient Church expounded. 2. all that which hath been by the same Apostls delivered to posterity, by word of mouth, and tradition. 3. all that which hath been declared to us out of Scripture or Tradition, 
Tradition,  by definition of general Counsels. 
Counsels,  4. all that which by continuance of practice hath been by holy Church ever revealed. 
Church-practise,  5. all that which by unanimous consent of holy and learned Doctors, Fathers, and Saints, hath been believed: in this we differ and have the advantage for the articles we believe. 
Fathers.   
Secondly, for the formal object of final resolution of Faith, they believe what they believe, 
2. In the formal object which we make, not sense reason, or the private spirit.  either for that their sense doth so perceive it, or for that their reason doth so persuade it, or for that their private spirit doth so suggest it, and so they make their sense, or their reason, or their own private spirit and fantasy, the formal motive, and final resolution of their Faith. We believe what we do believe, for that God hath revealed it, and that not a new, and to some one in particular, but anciently to the Apostles, 
But revelation.  and by them generally to all their successors, and by succession to us, so that our doctrine, and our belief of it, is grounded not upon any our own sense, our own reason, our own private conceit, all most fallible and most subject to illusion and deceit; but upon God's divine revelation, as he is the prime verity, and verity itself; and that not newly, but of ancient ever since Christ revealed; that, not personal, 
Ancient.  made to me or one alone, but Apostolical, first revealed to the Apostles themselves; that, not private to every one severally, but general to all faithful universally; that, 
General.  not interrupted, & at certain times, & by fits, and to certain persons made known, but continued, 
Continued.  & by succession, at all times by all faithful, and in all places received; that, not fallible without ground & subject to private illusion, but most infallibly grounded upon divine revelation and Church proposition, & subject neither to be deceived, 
Infallible.  nor yet do deceive: and in this we differ, 
3. In the internal assistance of grace, Protestants depend only upon a motion of private spirit.  and have the advantage for the means of Faith eternal.  
Thirdly, for the inward assistance of God's grace, and the cooperation of it, they challenge only certain motions or flashes of a fickle spirit, which whether it be by illumination, or illusion, whether of grace, or nature, whether supernatural of God, sensual of nature, or diabolical of Satan, they have no means to discern, or ground to be certain, and by it, as dust by a whirl wind, they are carried up and down in a round, without freedom, reason, 
We upon a permanent gift & several helps of Grace.  or operation of their own, to what fancy and conceit, it violently wheels and forces them. We are assisted and enabled by the divine gift of an internal and permanent spirit or habit of faith, which infused into us, and always remaining in us, is, at any instant, ready with us, and the cooperation of grace in us, to work both a pious inclination of the will, to dispose it without obstinacy, obediently to consent; and also an actual assent of the understanding, illuminating and enabling it, firmly to assent to what is revealed and proposed. Also we admit and receive, besides this habitual Grace, other actual, and diverse motions of grace, and of it, some either excitant, first to excite & move us; or adiwant, to assist us, being moved; some either operant, which works in us without us, and our cooperation; or cooperant, which works in us, together with us, and our cooperation with it; some either sufficient, by which we are enabled to be converted; or efficient, by which we are actually converted. And in this we differ from them, and have the advantage for the means of faith internal, both for the will and understanding.  
Fourthly, for the credible testimonies and motives of persuasion, 
4. In the credible testimonies, they have none.  which may in reason persuade any man prudently to accept any religion, as worthy of credit; They have not any which may, either induce any which was never of it, nor reduce any which are fallen from it, or establish any who are entered into it, that their faith, doctrine, and religion is credible, as is before proved. We have many, & those forcible reasons, persuasions, and credibilities which may in prudence persuade any Pagan never admitted to it, or Heretic revolted from it, or Catholic settled in it, that our faith, doctrine, religion, and Church, may and ought prudently to be accepted, is credible, and worthy of belief. We have, 
We have Unity with the ancient Church.  Unity with the ancient and primitive Church, with the learned and holy Doctors, and Fathers, with the holy Saints, and Martyrs, whose faith and life we profess, to embrace & imitate. We have Unity with one head, our chief Bishop and Pastor, whose definitive sentence doth resolve our doubts, 
With one head.  doth decide our controversies, & doth end our contentions in faith and manners. We have Unity of faith among ourselves, 
With ourselves,  all of us, though distant in place, though different in manners, though contending for temporal state, or dominion, yet living, and agreeing in obedience, to one spiritual Superior, in unity of one faith, in conformity of one service, sacraments, and ceremonies. We have Sanctity and Holiness, both of doctrine, which gives holy precepts, 
Sanctity of doctrine.  and rules to avoid sin, for the love of God, & fear of hell, to seek perfection, by mortification; internal, supressing one selfe-will, self-love, and self-conceit; and external, taming our passions, & affections, with penance of fasting, watching, discipline, and the like. And also of Good life, 
Sanctity of life.  by frequent exercise of prayer, meditation & contemplation; by daily practice of penance, & of patience in persecution; & by perfect resignation to holy Obedience, Poverty & Chastity. We have Miracles, 
Of miracles  & those frequent & apparent, of prophesying, & curing of all diseases, raising dead, dispossessing of Devils & the like, all wrought in confirmation either of our faith, or sanctity, all for the conversion of Pagans and Heretics; of which in all ages & times, we have many, & memorable of most nations now Christian converted to our Religion. We have Universality, 
Vniversaliry of name.  not only of Name by retaining the title of Catholics, by which we are usually distinguished from all sects, & no sect doth usurp it, to distinguish them one from another; but also of Place, 
Of place.  as being generally dispersed in all the parts of the world, Europe, Asia, Africa, & America; and also of Time, 
Of tyme.  as being reputed the old Religion, and being indeed so old, as have been years since Christ & his Apostles, who institued and embraced it. We have continued Succession and Ordination of Prelates, and Bishops manifestly & orderly deduced, 
Succession of Ordination, and Doctrine.  without interruption of persons or change of doctrine, by a perfect enumeration of successors, & Apostles, and Apostolical Seas, until this present time, & these our present Prelates, patriarchs, and Popes. We have the rare examples of millions of Martyrs, 
Exampls of Martyrs, Confessors, Doctors, & Virgins▪  Confessors, & Virgins, who have with their blood & life defended and honoured our confessed Faith, & Doctrine; & the strange punishments of persecuting Pagans, jews, Heretics, who have with their sword and cruelty, opposed and persecuted it. In all which we differ from them, and have the advantage of them, in credible motives.  
5. For infallible proponent cause, as they do not require or assign any, 
5. In the infallible proponent cause they have none at all.  yea (as before) do expressly reject 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 themselves and their Religion. For their scripture is not to them a proponent, but (if it were true scripture) a revealing cause, because in it is revealed truth, of which revelation there is need of a proponent cause to declare, which is scripture, & which is, among many, the true sense of it. Their private spirit (which yet they make their proponent cause) is so far from being either infallible or credible, that it is not only most fallible and subject to deceive, yea and actually doth deceive, and hath deceived so many; but also most incredible without any appearance of probability, either to them, who have it, or to others who follow it, that it can be true, or direct, 
We have infallible Church authority.  and declare any truth at all. We have a proponent cause, so certain 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 practice of all antiquity, & what not? all to prove the verity, and infallibility of it, in directing, and declaring to us, what, and why we are to believe. And in this proponent cause also we differ, and that principally from the Protestants: and so have the advantage & prerogative over them, in the external means, and so in all the means required to faith.  
For the private spirit, in particular, if it were a sole & necessary ground, 
The private spirit might as well be challenged by Catholics, as Protestants.  & means of faith (as the Protestants without ground suppose it;) if every Christian lawfully might, & necessarily aught to rely upon it (which yet none can) for the certainty of his Faith & Religion; if it were a secure ground to build upon, and a certain means (as it is not) to attain to true faith and salvation: yet with as great reason, yea & with more probability, might we Catholics both challenge it, & rely upon it, than the Protestants may or can.  
And 1. for the certainty of the spirit, that they have infallibly the spirit of God more than we, what can they challenge for it more than we? What certainty can they claim more than we? If they allege their bare word, & say they have it, we can allege ours, and say also we have it. If they allege Scripture, & say, they have it for them; we also can allege the same, and say we have it for us, yea, and had it before them, for that they had, what they have of it, from us. If they allege they have the true sense of Scripture for them, and their private spirit, we can allege, we have the same, and the same means to attain it, as they: many of us have as great learning and knowledge in tongues as they, as great a care and desire of truth as they, as diligent pains and industry as they, as fervent prayer and devotion to find, and obtain it as they. If they allege the sense and feeling of this spirit within them; we can allege, and feel as much sensible devotion, and more spiritual; as many inspirations, & illuminations, & these more certain; as great promptness and readiness, to obey God's motions, & that with more humility than they; yea in all these, we have and can allege more than they. 1. The conformity in judgement, with the ancient Fathers, Counsels, and Church, with whom we agree. 2. The direction, and authority of our holy Mother the spouse of Christ, our Church, which we obey. 3. The subordination and union of ourselves, with our Pastors & Superiors of the Church to whom we are subject & subordinate. And all this have we more than they, all making us more certain than they, all better grounded than they. 
2. Cor. 11. ●●  So that we may confidently say with the Apostle, In quo quis audet, audeo & ego. What they dare, we dare; what they can, we can; what they may challenge for the probability of their spirit, we can & may challenge the same, yea more than they, plus ego, with more reason and probability, upon better safety & security. In the certainty therefore of this spirit (if it be secure) we are equal with them, yea many degrees above them.  
Secondly. 
About the necessity of the spirit.  For the necessity of having the true spirit of God in us, and the efficacy or effect of the operation of it with us, we Catholics are so far from denying either, that we hold a necessity, and that absolute, of both; affirming & that as a principle of our faith, that no person whatsoever can truly and duly believe any article of faith, much less all, nor do any one work available to salvation, 
Catholics, & Protestants agree.  much less save his soul, without the special presence & assistance of the grace or spirit of God in him. In as much therefore as concerns the necessary being, and working of this spirit of grace of God in us, in some things, we, and the Protestants agree, & in other we differ. We agree, 1. In that both of us grant, 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 us do grant, & require this operation to be so necessary in every one, that neither right faith, nor upright life, can be attained, or performed, but by it, & that as the prime, & principal cause, and agent. 3. In that both of us do grant, & require this necessary and operating spirit, to be so private, particuliar, & internal in every one, that it hath an effectual operation, or cooperation in him: & that so effectual, that to it is attributed the effect of our conversion, & salvation. And thus far we agree.  
Thirdly. We differ from them, in these. 1. In the name & usual manner of appellation; for we call it the grace of God, which as before, 
Differ, 1. in the name.  is of diverse sorts; some gratis given, as the gift of languages, cures etc. some justifying, as Faith, Hope, & Charity; some actual, as excitant, adiwant, operant & cooperant, sufficient, & effectual, & the rest before mentioned. They call it, the spirit, or private spirit, or motion of God, as inspiring and working, whatsoever good is wrought in them. 2. We differ in the extension of it; for we affirm this grace to be extended, offered, and given sufficiently, though not effectually, 
2. In the universality of it.  to all; so that all, and every one of reason have sufficient means, and ability to know God by Faith, and to love him by Charity, so far as is needful for their salvation. They affirm their spirit, to be restrained, offered, and given, only to the elect, & faithful (whom they make all one) and that all others neither have, nor can have it; 
3. In the manner of operation of it.  but are by the absolute will and decree of God debarred from it, & thereby made incapable of it. 3. We differ in the manner of operation of it; for we affirm that grace doth work, or cooperate with us, and we with it, so that the grace of God, and our freewill, as two concurring causes (though Grace the more principal) do jointly effect, and produce every good work of Faith, Hope, or Charity, or the rest in us; whereby our good works have of grace, that they are divine, & supernatural, and of ourselves that they are voluntary, and free, & of both, that they are meritorious, of more grace present in us, and of glory in heaven, to come to us. They do attribute so much to the work of their spirit in them, that they take away all cooperation of our freewill in us, whereby they make man as dead, without all action, or operation, to any spiritual, and good works; & make the spirit so●e, & whole worker of all, in man.  
Fourthly. We differ in the nature and permanency of this grace, or spirit; 
4. In the permanency of it.  for we acknowledge grace to be an inherent quality, & permanent gift infused into our soul, which doth enlighten, & enable our understanding to give assent by faith to the divine mysteries proposed, and inspire our will to be sorrowful by contrition for our sins committed; which gift once infused, is not so permanent, & perpetual, but that the habit of Charity is lost by mortal sin against Charity, the habit of Hope, by desperation against hope, & the habit of faith, by infidelity against faith. They, or many of them, deny all infused gifts of faith, hope, charity, or the rest, & admit only a transeunt motion, or operation of the spirit, which working in man, without man's cooperation, when, what, how, and in whom it pleaseth, is never totally or finally lost after it be received, doth make a man always faithful and beloved of God, and doth give that virtue to all his works, though never so bad, that they make them grateful and acceptable to him: so that according to them, no work of a faithful man, though never so bad, can make any enmity between God & him, God neither imputing it as an offence to him, 
5. In the effect of it, what Catholics assign.  nor man incurring the displeasure of God for it.  
Fiftly. We differ in the effect and operation assigned to it; for we assign the function, and office, for example, Of the gift of faith, to be the elevation, & enabling of our Understanding to give assent to what is revealed by God, delivered in scripture, or tradition, and proposed by Church authority: Of the gift of hope, to be the inflammation of the soul, to love 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 gift of charity, or grace, to be the forgiveness of our sins, the sanctification of our soul, adoption to be the sons of God, title and right to the kingdom of heaven, and a value, & dignity of merit to our good works. 
What Protestants assign.  They assign to their private spirit a double effect, the one of proposing the object; the other, of working in the subject. In respect of the object it proposeth to them, 
In respect of the object.  what they are to believe, and why they are to believe it, and how they are to know both. In respect of the subject, it works in them (say they) a firm and infallible assurance of all the former things believed, so that they stand sure and certain, not only of the Scripture & the sense of it, 
In respect of the subject.  and of their doctrine, and verity of it; but also of their spirit, that it is of the Lord, and of their salvation, that it is as due to them, as it is (to use Calvin's own words) due to Christ, and that they can no more loose heaven, then can Christ, 
●alu. 4. Inst. 17.2. in the French edition.  nor be no more damned, then can Christ. In which they attribute to their private spirit all the reason of credibility exterior, and all the operation interior, both in the will and understanding, which they have of the certainty of all their faith, and salvation. By all which is apparent, that as they made it the sole ground & foundation (which is in the former part at large proved) on which their faith is built: so they make it the sole means (as is here proved) and the total cause, material, formal, final and efficient, both exteriorly revealing, proposing, and persuading, and interiorly working, or rather deluding them in the obstinacy, rather than certainty, of their supposed faith. And this private spirit, and this effect of it, is that, which they rest upon, and that which in this second Part we intent, by the assistance of God's grace, to confute, and disprove.    

THE PRIVATE SPIRITS INTERPRETATION OF HOLY SCRIPTURE, Deciding of controversies, & judging of mysteries of Faith, confuted by holy Scripture. CHAP. II.  

Out of 1. S. john 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 us, the abuse of this private spirit, the better to forewarn us of it, & to arm us against it, doth not only in general, as it doth many other abuses: but even in particular, and as it were on set purpose, both plainly decipher, and describe it, & also fully confute, and condemn it. Out of it therefore, we will draw our first arguments of confutation, and by it convince of falsity, this deceitful, and deceiving spirit. And first to begin with the new Testament, for the more full instruction of ourselves, and the plainer confutation of this spirit, I will for one proof conjoin in one argument, the testimonies of the chiefest Apostles, that is, of S. john, S. Peter, and S. Paul.  
First S. john 1. epist. chap. 4 v. 1. doth plainly give admonitions against this spirit, 
The private spirit not to be believed  (1) Believe not every spirit; (2) but try the spirits if they be of God. Secondly both S. john, and S. Paul do give the reasons why we should not believe, but try these spirits. 
The reason.  S. john v. 2. Because many false spirits are gone out into the world. S. Paul, 1. Tim. 4.11. Because in the last times certain shall depart from the faith, attending to spirits of error, and doctrine of Devils. Again, 2. Cor. 11.14. For that Satan himself, doth transfigure himself, into an Angel of light, that is, doth make show of works of piety, justice, and devotion, thereby to allure men, by opinion of him, to his traps of errors & damnation. 
The effect of it.  Thirdly, both S. Peter, & S. Paul, do show in what sorts of persons is this spirit, & what fruits and effects it produceth in them. S. Paul briefly calls the persons, 
(a) Act. 20.29.3.  Ravening wolves, who after his departure will enter among them; and men who arising out of themselves, will speak perverse things, and draw many disciples after themselves. S. Peter more fully describes the effects of it, showing, 
(b) 2. Pet. 2.1.  That it makes false Prophets, and lying masters, who bring in Sects, or (as it is in the Greek) heresies of perdition. 
(c) v. 2.  Who blaspheme the way of truth; 
(d) v. 10.  walk in the concupiscence of uncleanness, contemn dominion; 
(e) v. 14.  allure unstable souls; 
(f) v. 19  promise liberty; 
(g) v. 18.  speak proud things of vanity; 
(h) v. 20.  entangle those, who fly from coinquinations of the world; 
(i) v. 21.  and turns from the holy Commandment, and known way of justice; 
(k) 2. Pet. 3 16.  and being unlearned, & unstable, deprave the Scriptures to their perdition. These are the effects of this spirit, which that we should not believe, for the foresaid reasons, the Apostle did give the foresaid caveat, or admonition.  

Reasons why it cannot be believed.  In which we may note. First, for the former admonition, that there are diverse reasons, why we are not to believe every spirit. 1. Because there are so many, and diverse spirits: As one 
(a) 1. Cor. 2▪ 12.  the spirit of God, which is of God. Another 
(b) 1. Cor. 2.11.  the spirit of man which is in man. Another 
(c) 7. Cor. ●·12.  the spirit of the world, which is of worldly things. Another 
(d) 1. Reg. 16.14.  the spirit of the Devil, which is evil. One 
(e) joan. 15.16.  which is the spirit of truth. Another 
(f) 2. Paral. 18.22. 1. Tim. 4.1  the spirit of lying, and error. One 
(g) Es. 11.2  the spirit of wisdom and understanding. Another 
(h) Es. 19.14.  the spirit of giddiness. 2. Because the effects of these spirits are often doubtful, & not certain of what spirit they proceed. 3. Because the similitude and manner of their operations, & motions is many times great, and hard to be discerned. 4. Because the art and means how to discern, and judge of them, is very hard, & not certain. 5. Because the gift of discerning them is extraordinary, rare, and given to few (of all which is fully treated in the ensuing Chapters,) therefore great reason there is, not to believe the suggestion of every spirit: great danger there is in following the direction of every private spirit, & great discretion must be used, before that any man, though learned and holy, much more simple and sinful, can either in wisdom and prudence give credit; or with safety, and security, rely himself, his faith, and salvation upon any private spirit, or motion of it. Reason therefore, and experience confirms the doctrine, and caveat of S. john, That we should not believe every spirit.  
Secondly, we may note for the trial of these spirits. 1. 
How & by what rule spirits are to be tried.  How, and by what rule, this trial is to be made. 2. Who, and what sort of persons, are to make it, and apply the rule. For the rule and mean of trying these spirits, Catholics assign it to be the spirit of God's Church, or of the chief Pastors in it, & governors of it, as consenting, 
Catholics rule.  or at the least not dissenting one with another: and as united, and no way separated by schism, or heresy from their head; so that what spirit soever is squared by this spirit, directed by it, and conformable in faith, and manners to it, is infallibly the spirit of God. And what spirit of whomesoever is contrary to it, divided from it, or separated from communion or society of it, is certainly not the spirit of God, but of man, the world, or the Devil. And this is a way certain to try spirits, and discern 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 divided, 
(1) 1. Cor. 12 4.11.13.  One God, one Lord, one spirit, one and the same spirit. In one spirit we are baptised into one, and in one spirit made all to drink; And sith the Church of God is directed by this one, and the same spirit, this spirit of truth, this 
(2) joan. 14 16.26.  Paraclete, the Holy Ghost, which shall teach all truth: It follows that whosover are parts of this Church, and members of this body 
(3) 1. Cor. 12 2.  You are the body of Christ, and members of member; must have their spirit united with it, ordered by it, and subordinate to it. And see whatsoever spirit is contrary to it, or divided 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.  

Protestants rule.  The Protestants for the most part will have this rule of trial to be Scripture; for so is their common Tenet, that all spirits are to be tried by the word of God: yet some of them, of more quick insight, finding this to be insufficient (Because (saith Calvin) they who say thus, 
Cal. in 1. joa. 4. v. 1.  say somewhat, but not all; for except we have the spirit of prudence to discern, it will little avail to have the Scripture on the finger's ends) therefore they assign the consent of Church, or Council, for unity sake (thus saith Calvin) to be this public rule, or means, against those mad men who brag of the spirit. But being urged (yea Calvin urges it himself) whether a man shall rest on the Counsels determination? he resolves, Noe. For (saith he) every spirit of every private believer shall judge of this decree, and determination of the Council. If so, then as the public Council shall try and judge the spirit of every private man, so the spirit of every private man shall again try & judge the spirit of the Council. And then what end or pause will be of trying and judging, between every private man's spirit, & the Counsels spirit? And what certainty can be in either? This therefore is a round, or circle, no means 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.  

Who are to try spirits according to Catholics.  For the persons who by office have right to try spirits, and apply this rule and means; though the Catholics prohibit none, yea persuade all for their own satisfaction, to do it, so they do it by the direction of the former rule, & according to the model of it: yet the proper office, & function to do it, they assign only to the Pastors, and directours in God's church, who by the authority of their function, and the ability of their learning, should in reason be more fit to discern these spirits, and direct the people, in the discerning of them, and also by this direction, establish & keep a subordination of inferiors to Superiors, or of the sheep to the Pastor, and nourish and maintain an unity of of Faith and doctrine among both. 
According to Protestants.  The Protestants give this right and office of discerning spirits, to all, and every faithful person, to whom they give liberty every one to try and judge their Pastor, yea all Pastors, Prelates, Counsels, and their spirits. Whereby, as they infringe all Ecclesiastical subordination, so they are expressly contrary to S. Paul, who doth assign for one of the gifts of gratiae gratis given, (which is not common to all) the gift to discern spirits; & thereby also do open gap to all confusion, and dissension: and thus fail, not only in the means how, but also in the persons by whom spirits are to be tried.  
Out of all which▪ I reason thus; 
Conclusion.  That spirit which we are forewarned not to believe, which is to be tried by another spirit, and that spirit by another in infinitum: That spirit into which Satan 
(a) Matt. 24 4.5.  transfigureth himself, deceiving many, and making many false Prophets and ravenous wolves: That spirit which brings in 
(b) 2. Pet. 2.1  Sects of perdition, drawing many out of the Church, which causeth so many to 
(c) Ib. v. 2.  blaspheme the way of truth, to walk in concupiscence, 
(d) 2. Pet. 2.10.  to contemn dominion, 
(e) Ib. v. 14.  to allure unstable souls, 
(f) Ib. v. 19  to promise liberty, to speak proudly, 
(g) 2. Pet. 3.16.  to deprave Scriptures, 
(h) Ibid.  to turn from the Commandment, 
(i) Act. 20.30.  and to draw disciples after it: That spirit which cannot be discerned, whether it be the spirit of God, man, or the Devil; whether of truth or falsehood; of wisdom or giddiness, 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 judge to interpret Scripture, judge of faith, decide controversies, and direct every man in the way of his salvation; this is evident, and needs no proof.  
But such is the private spirit, which every private person, and sectmaister challenges to himself, as is before proved, and by experience confirmed; in that every Heretic, ancient, or late, hath by force of it separated himself from God's Church, broached so many blasphemous opinions, contemned so highly all Church-authority, promised licentious liberty of the Gospel, depraved so foully holy Scriptures, and drawn so many into perdition after them, (all which shall more at large afterwards be confirmed:) Therefore it doth follow, that this private spirit, cannot be a rule of faith, able to assure and secure every one in his belief, and salvation. And thus much of the first proof out of Scripture, against this private spirit.   

Out of 2. Pet. 1.20. making the same spirit author and interpreter of Scripture. SECT. II.  
THE second proof is out of S. Peter, who, 2. Pet. 1.20. 
The second proof out of S. Peter.  proving the power, and present coming of Christ, first by the eyewitness of some, in his Transfiguration, next by a more firm testimony, in respect of the jews, that is, 
The scripture is to be interpreted by the same spirit, by which it was penned  the holy Scripture, (which he commends for the effect, which is to lighten, as light in a dark place, and for the author which is the Holy Ghost) hath among the rest, these words: Understanding this first, that no prophecy of Scripture, is made by private interpretation, for not by man's will, was prophecy brought at any time, but the holy men of God spoke, inspired with the Holy Ghost. In which words S. Peter makes first a serious premonition, Understanding this first, as a point of principal, and important consideration. Secondly, he lays down his assertion in words plain & powerful, against this private spirit, That no prophecy of Scripture, that is, no sense and meaning of Scripture (for so are they called, 
(4) Ephes. 4.  some Prophets, because they did expound the secret hidden mysteries of Scripture, and foretell the joys of heaven to the just, as S. Ambrose, 
Chrys. hom. de spir. sanct. adorando.  and S. Anselm, with all others do expound it) is made by private interpretation, that is, according to S. Chrysostome, Not by the spirit, which many brag of, as the spirit of God, but falsely pretending it, do speak that which is their own. 
Clem. ep. 5.  According to S. Clement: Not according to the proper understanding of our own wit. Yea according to Calvin: Not by our own proper sense; for what we produce out of it, is profane. 
Cal. in Comm. in hunc locum  The sense therefore according to the plain words, and general consenting interpretation of all, is, No private spirit, of any private man expounding Scripture, according to his own private sense, and proper conceit, and fancy, is a fit means to interpret Gods holy word, of which thirdly he gives this reason, because not by man's will, or by any self seeming humane conceit, was prophecy brought at any time, that is, the sacred and holy sense of God's holy word, never at any time brought forth and penned, but the holy men of God, the Prophets, and Apostles spoke, and dictated, what they wrote, inspired with the Holy Ghost: that is, Because the Holy Ghost was the author of the words and sense of holy Scripture, in the mouth, and hands of those, who first penned it; Therefore must the same holy Ghost be the expositor of the sense of it, in the mouths of them, who rightly understand it. And this to be the true sense of this place, witness, besides the former testimonies, not only the Rhemists, Bellarmine, 
Bellar. l. 3. c. 6. de interpr. verbi Dei.  and others, but also Calvin himself, saying: The spirit which spoke by the Prophets, is the only interpreter of himself.  
Out of which place and words I infer, first, that as the true text of Scripture itself, so also the true sense, 
Inference.  and meaning of it, is a mean and ground of Christian religion, first and principally to be known. Secondly, that this true sense is not to be made by any private interpretation of the private spirit of every private person. Thirdly, that it is to be made by the same spirit of God, which was the first author, and dictator of it. 
Conclusion.  And out of this inference and evidence of words 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 here proved; but that spirit which first wrote the text of holy Scripture, was not a gift or spirit communicated to every private person, though faithful, but only to the Prophets, and Apostles, the first and prime pillars, and Pastors of God's Church, as is evident. Therefore this, and the same spirit, or gift, which is given to expound the same scripture, is not a spirit given to every private believer, but only to the Pastors and pillars of God's Church, who as they are the successors of the former first pillars, and Apostles: so also they receive the same spirit, to interpret the same Scripture, which their Predecessors wrote. As therefore the true spirit resided chiefly in the first Pastors, & pillars of Christ's Church, to write holy Scripture; so also the same spirit resides chiefly in their succeeding Pastors and Prelates to expound it, and not in every faithful, and simple believer, who can only read it.   

Out of 1. Cor. 12.18. proving the interpretation of of Scripture to be a gift, gratis given, not common to all faithful. SECT. III.  
THE third proof is taken out of those places of Scripture, 
The third proof out of S. Paul.  which attribute this gift of interpreting Scripture, not gratiae gratificanti, or to justifying grace, which is common to all faithful believers, and adopted children of God: 
The gift of interpreting scripture is gratia gratis data.  but, gratijs gratis datis, or graces freely bestowed, which are special to some persons only, and those not always Saints, & holy men. For which we may note, that S. Paul, 1. Cor. 12.18. of the 9 gifts of the Holy Ghost which there he recounts, and of which four, to wit, 1. curing diseases, 2. working miracles, 3. prophecy of future events, 4. discerning of spirits, are transeunt motions; and five, to wit, 1. Wisdom, 2. Knowledge, 3. faith, 4. Kinds of tongues, 5. Interpretation of languages, are according to Divines, permanent habits: of these I say doth S. Paul assign 5. both them, and their proper function, to be about the deciding, or explicating of matters of belief, & interpreting of holy Scripture, that is, 1. Wisdom, 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 live; or mysteries of faith, by examples, comparisons, and philosophical reasons. 3. faith, which is either without fear to profess, and preach what is believed, or by contemplation, to penetrate and explicate the deep mysteries of belief. 4. and 5. to wit, Kinds of tongues, & interpretation of languages, which is to explicate obscure and hard places of Scripture, to interpret hymns, and prophecies in strange languages, and to translate the Scripture into other tongues. All which in their several function, and in diverse manners, are employed in discerning judging, and interpreting of mysteries of faith, & difficulties of scripture.  
Secondly, we may note, that these gifts, do not necessarily depend, and follow upon justifying Grace, 
It is not common to all faithful.  and so are not common to all faithful, or true children of God, but are special gifts & graces bestowed, some upon one person, some upon another, every one as the spirit of God pleases. v. 11. not all upon every one. This is apparent, first out of the text, which saith: That to one, certes, by the spirit, is given the word of Wisdom; to another the word of Knowledge; to another Faith; 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. etc. Again: Are all Apostles? as heads; Are all Prophets? as eyes; Are all Doctors? as tongues; Are all miracles, and having the grace of doing cures? as hands; Do all speak with tongues? Do all interpret the Scripture? as Masters; no surely. For he hath given some, not all, to be Apostles; Some, not all, to be Prophets; Other some, not all, to be Evangelists; Other some, not all, to be Pastors, and Doctors, to the consummation of the Saints, into the work of the ministry etc. Eph. 4.11. Secondly the same is apparent by the comparison of this mystical body, with a natural body, which also the Apostle useth, v. 14. &c, for as all members have not the same operation, but some have one, some another, the eyes to see, the hands to work, the feet to walk, the head to discourse; so in the mystical body, all and every one though faithful, have not the same and all gifts, but some one, some another; as some have the gift of cures, some of miracles, some of tongues; so also some have the gift of Wisdom, Science, and Interpretation, but all have not every one of them; therefore some must as Masters, teach; some as Scholars learn; some as heads 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 division of graces, is also division of ministrations, and operations. v. 4.  

Inferences.  Out of which it doth follow, first; that the gift of interpretation of holy Scripture, and explicating of high mysteries of faith, is a gift, not general and common to all the faithful, as depending and following necessary upon Faith, or grace, but special and particular to some, as gratis given, to whom it pleaseth God to give it. Secondly, that all faithful, and just persons, cannot be directed by this extraordinary safety, in their judgement of faith, decision of controversies, and interpretation of scripture, because it is not given to every just man, as is proved: not yet only to the just, 
Matth. 7.22  but sometimes to the unjust, as to those who cast out Devils, in our Saviour's name, and yet he knew them not, that is, 
Conclusion.  did not approve, and commend them. And out of these I argue thus.  
To interpret Scripture, and decide Controversies of Faith, is a gift, not given generally to all the just or faithful, by virtue of their justification: but extraordinarily bestowed upon some only, as a grace, gratis data: but the private spirit, according to the Protestant doctrine, is a gift given to all, and every faithful, by virtue of their justification, not gratia gratis data: to some therefore the Protestant private spirit cannot be a gift, given to interpret, in every one, the holy Scripture, and judge of all controversies of faith. The Mayor, 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 certain.   

Out of Ezech 13. describing, in false Prophets, this private spirit, with the effects & punishment of it. SECT. four  
THE fourth proof is out of the Prophet Ezechiel, who chap. 13. doth describe, and decipher to us, 1. This private spirit what it is. 2. the persons in whom it is. 3. 
4. Proof out of Ezechiel.  the effects which it worketh. 4. the punishment which ensues upon it. Therefore he describes, that spirit to be the same, with this private spirit, that is, The spirit of their own hart, 
By whom is described.  which the Prophets follow. v. 3.2. This spirit is in the men-prophets, The Prophets of Israel, that prophecy. v. 2. 
The spirit.  & in the women-prophets, The daughters of the people, which prophecy v. 17. both of them being the people of God, 
The people.  and chosen Israelites. 3. The effects of it, 
The effects.  are. 1. Blindness, they see nothing▪ v. 3. 2. Vanity, They see vain things. 3. Lies, They divine lies, saying, Our Lord saith, whereas I have not spoken, v. 7. & chap. 22.28. saying: Peace, and there is not peace, v. 10. 4. Fraud, which, as Foxes in the deserts, v. 4. tied by the tail of malice, and severed in the heads of doctrine, do destroy the vineyards of Christ. Cant. 2. as daubing of a wall, made by the dawbers of clay or morture, but without temper of chaff or straw, v. 11. As cushions and pillows, made by delicious women, and laid under men's heads to lull them in security, and catch their souls. In both which with fair exterior show, and hopeful promises they deceive the people, feeding some with a security of future good, & terrifying others with danger of future evil, that they might kill the souls, that is, denounce that they shall be killed: who die not, and vivificate the souls, that is, declare that they shall live: which live not, lying to the people that believe lies. v. 19.4. 
The punishment of it.  The punishment it brings with it, is woe to the foolish Prophets, v. 3. woe to them that sow cushions, and make pillows: I will destroy the wall, and accomplish my indignation in it: my hand shall be upon the Prophets; in the council of my people, shall they not be; and in the Scripture, of the house of Israel, they shall not be written; neither shall they enter into the land of Israel. v. 9 They shall divine no more, and I will deliver my people out of their hands. v. 21.23. Lo, here is described the nature, the author, 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 punishment, 
The spirit of false Prophets and Protestants compared.  we shall find the private 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 own, a spirit of their own hart, that is, of their own invention, according to their fancy, because, as saith the Prophet Hieremy: 
Hierem. 29.8.  They did falsely prophesy to you in my name, and I sent them not, saith our Lord. The private spirit of the Protestants, is a spirit of every man's own, and his own hart, every one hath his own spirit, and that private, and singular to himself. Every one saith, 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 Prophets of Israel v. 1. Daughters of my people, v. 17. all reputed among the faithful children of God, and yet false Prophets, and false Prophetesses were they both. The Protestants, who challenge this spirit, 
The people.  are all Prophets, that is, interpreters of the word of God: they are (in their opinion) all faithful & elect children of God, all endued with this spirit, which is given to all, & common to all men & women, & by it every one of them doth prophecy, and interpret Scripture. The fruits and effects of this spirit, were Blindness, Vanity, Lying and Deceit, by which they in hypocrisy made fair show of piety: but within wanted temper of good mortar, of true piety to daw be their wall; and with flattery laid soft cushions of hopeful promises under the elbows of every man's humour, to please their fancy, and all to catch souls, and deceive God's people. v. 10.18. The Protestants spirit which vaunts so much of knowledge, verity, sincerity, and piety, what is it, but a trap baited with so many fair baits, to catch so many souls? Their Church, what is it, but a wall without temper, or mortar of the true spirit, or word of God, to uphould it from falling and erring? Their doctrine, what is it, but cushions, and pillows of fair promises, of certainty of truth, and salvation, deceiving all who believe it, Killing or denouncing damnation to them who die not, and Vivificating, or assuring salvation to them who live not? Their Preachers or Prophets, what are they, but as their blind, vain, lying, and deceitful spirit, by which they are guided? that is, men most blind in errors of doctrine, most vain in ostentation of truth, most lying in falsely accusing others, and most deceitful in shifts & evasions, against manifest truth. 
The effects.  Lastly as the punishment which fell upon these Prophets, & their blind, lying, vain, & deceitful spirit, was not only a woe and a curse of God's indignation against them, a division, & dissolution of the wall among themselves: but also a separation of them from the council of God's people, from the house of Israel, and from entrance into the land of promise; so the punishment which falls upon this spirit, & them who are deluded by it, is no less than a dissolution of all unity in Religion; a separation from the Church of God, from the body of Christ, from the society of Saints; from the unity of whose spirit, by the singularity of this their private 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 divided from him, and his kingdom in the next life. And this is the fruit of this spirit in all Prophets, and professors of it: and the end, and punishment of them who are conducted by it.  
Out of which it follows. 1. That as this private spirit, 
Inferences.  was in the old Prophets; so it is in these new Preachers, & interpreters of the word of God: as in them it invented new and false prophecies, and predictions; so in these it deviseth new and false errors in faith, and vain, and deceitful expositions of scripture. 2. That as in them, it was a spirit of blindness, lies, vanity, and deceit, by which many were lead into dangerous and damnable errors, & fell into great and grievous punishments; so in these Preachers and interpreters, it hath the same effect, and brings upon them the like punishments. 3. That as then, before Christ, 
Women seducers.  this spirit possessed, and seduced both men, and women, prophets & prophetesses; so now, & ever since Christ, it hath done the same, 
Hier. epitome. 1. epist. ad C●esiph.  as S. Hierome notes of the times before him: Simon Magus had his Helen; Nicolaus his troops of women; Martion, his Minion, sent before him to Rome; Montanus, his Prisca, & Priscilla; Ptolomeus, his Flora; Apelles, his Philomela; Arius, the Emperor's 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 diwlge their heresies. So in these our later days, every new master had his mistress, and every Preacher his partner, all participant of the same spirit; thus had Dulcinus his Margaret; Luther his Catherine; Calvin his Ideletta Buraea; Beza his Candida; and every new Doctor, as Carolostadius, Oecolampadius, Bucerus, Martyr, 
Conclusion.  Sanctius (and who not?) every one his sister, and yoke-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 judge of controversyes, which is a spirit of every ones own hart, a spirit blind, lying, vain, and deceitful, a spirit seducing men, & women, a spirit which separates from the society of the faithful, and infers a woe and indignation of God. But such is the private 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 do both testify: Therefore this private spirit cannot be a sufficient judge of Faith, & a fit interpreter of holy Scripture.   

Out of job 32. declaring in Eliu, his friend's spirit, the manner of proceeding of this private spirit. SECT. V.  

The fifth proof out of job.  A Fifth proof is out of job 32. The patience of job having been tried in the loss of his cattle, his family, his children, and in the vexation of his body, & upbraiding by his wife, was after all this assaulted by his friends. These (saith the Gloss) represent the fashions of Heretics, who under the show of advising, use the art of seducing; for which, job before he began to dispute with them, said, he would show them to be Fabricatores mendacij, 
Eliu the Busite his private spirit.  & cultores falsorum dogmatum. 13.4. Framers of lies, and worshippers of false opinions. Of these, three of them being convinced by the speeches of job, and made silent thereby, the fourth, Eliu the Busite, a young man of a more fervent spirit, the son of Ram, that is, Excelsus, or Proud, a new master, riseth up angry against job, because he said, he was just before God, v. 2. & against his friends, because they could not answer job with reason v. 3.5. And beginning first to commend himself, and his silence: Because I was young, I was afraid to speak; and then to condemn his elders, saying, That the ouldest are not the wisest, neither do the old wen understand judgement; And lastly (to show of what race he is come, and to our purpose) he says: As I see the spirit is in man, and the inspiration of the omnipotent doth give understanding, v. 8. and I also will answer my part, and will show my knowledge; for I am full of words, and the spirit of my belly straineth me: behold my belly is as new wine, without a vent, which breaketh new vessels. I will speak, and take breath a little; I will open my lips, and will answer. v. 18.19.20. God hath made me, as he hath made thee, chap. 33. v. 6. Hear ye wise men my words, and ye learned hearken to me. cap. 34. v. 2.  
here is a description of a new spirit, 
Eliu, & the Protestants spirit alike.  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, understanding above others; his belly is full of the spirit, and words, seeking vent, as wine out of a new vessel; he will speak, talk, and answer that, which his Ancestors 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 job is unjust, because he said, He was just before God. v. 2. that the ancients are destitute of wisdom and judgement, 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 hot Puritan, saith, as Sedechias the false Prophet (who had a lying spirit in his mouth) said to Micheas the true Prophet: Hath the spirit of the Lord left me, 
3. Reg. 22.23  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, tells me the meaning of scripture, assures, me of salvation; it cannot depart from me, and my mouth, & the mouth of my seed for ever: thus saith the Caluinist out of his spirit, as this Eliu, and Sedechias said 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 Saints and Prophets of God, cannot be a fit spirit to interpret Scripture, judge of doctrine and to make a sole ground of belief: but such is the private spirit now, and always hath been in all former Heretics and false Prophets, therefore it cannot be a fit judge of controversies, and an infallible interpreter of Scriptures.   


The sixth proof out of S. Paul, admonishing, Who is an Heretic. Sanct. lib. 2. mor. c. 7. n. 1.  Out of Tit. 3.10. showing the spirit of an Heretic. SECT. VI  
THE sixth proof is taken out of an admonition given by S. Paul, against Heretics, Tit. 3.10. in these words: A man that is an Heretic, after the first, and second admonition avoid, knowing that he, that is such an one, is subverted, & sinneth, being condemned by his own judgement. In which words we are to note. First, who is an Heretic, that is to be avoided. 
Aug. ep. 162. Qui sententiam suam, quamuis falsan & perversan, nulla pertinaci animo sitate defendunt; praeser tim inquam non audaciâ presumptionis pepererunt, sed à seductis & in errorem lapsis parentibus acceperunt: quaerunt autem cauta solicitudine veritatem, corrigi parati cum invenerint, nequaquam sunt inter haereticos, deputandi.  2. The reason why he is to be avoided. First therefore as Heresy is a voluntary error in the understanding against some verity of Faith, obstinately defended by him who hath once believed; so an Heretic is he, who having once professed the Christian faith, doth err in some article of it, & doth with obstinacy defend his error: for which is requisite. 1. That he have received the Christian faith, at least in Baptism by professing it. 2. That he err in some point, or points of faith, not in all, for than he is an Apostata. 3. That he be obstinate in his opinion, or error, of which sort, are not they who according to S. Augustine, defend their opinions, though false and perverse, with no stubborn stomach, or obstinate hart, especially if it be such as themselves by bold presumption broached not, but received it of their deceived parents: 
Aug. l. 18. the civet. Dei c. 51. Qui in ecclesia Dei morbidun aliquod prawmque sapiunt, si correpti ut sanum rectunque sapiant, resistunt contumaciter, suaque pestifera & mortifera dogmata emendare nolunt, sed defensare persistunt, haeretici fiunt & foras exeuntes, habentur in exercentibus inimicis.  and do seek the truth warily and carefully, being ready to be reform, if they find it such. These are not to be reputed among obstinate Heretics. But those according to the same S. Augustine: Who in the Church of God have any crazed and perverse opinion, if being admonished to be of a sound and right opinion, they resist obstinately, and will not amend their pestiferous opinions, but persist in the defence of them, are thereby become Heretics, going forth out of the Church, and are counted for enemies that exercise us. Again: He i● an Heretic, that when the doctrine of the Catholic faith is made plain and manifest to him, had rather resist it, and chose that which himself held. According to whom, and the Doctors of our time, he is said to be obstinate in heresy, who willing, & witting doth maintain any thing against the Catholic Church, or which is all one, who knows and reflectes that his opinion is contrary to the sentence of the Catholic Church, and yet neglecting the authority of the Church, which proposeth it for true, doth persist in his opinion. And this is an Heretic, who after admonition being grown thus obstinate, is to be avoided, rejected, and refuted.  
Secondly, the reason why we are to avoid an Heretic is, because that such an one sinneth in obstinacy, and is subverted without hope of amendment, being condemned by his own judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, saith Tertullian: 
Aug. l. 4. de Bapt. cont. Donat. c. 16.  Because he chose that, for which he is damned, by wilfully adherring to his own opinion, and conceit, where the origen of his sin, subversion and condemnation is his preferring his own selfe-seeming conceit, 
Why an heretic is to be avoided.  before the determination of the whole Church of God; which is proper to those who rely upon their own spirit, and prefer it before all, even the whole Church of God. Out of which it follows first, 
Tert. de prescript. cap. 6. quia in quo damnatur sibi clegit.  that the origen of all heresies, is a man's own proper and private conceit, which he preferring before the judgement of the whole Church, chooseth to follow his own opinion, rather than the determination of the Church. And out of this I argue thus. All who rely and build upon their own private spirit, judgement, and opinion, 
Conclusion  for matters of faith & religion, preferring it before the sentence of the whole Church and Pastors of it, are Heretics sinful, subverted, & to be avoided, according to S. Paul: but such are all those, who make their private spirit the rule, and judge of their faith, religion, and exposition of Scripture, as is apparent, because neglecting the direction of the spirit of God, which directs his whole Church, they prefer before it their own private spirit, which directs themselves; therefore are justly condemned, and so to be avoided as Heretics.   

Out of diverse places of Scripture, condemning the relying upon our own judgement. SECT. VII.  

The 7. and last proof out of diverse places of Script.  THE last proof which I will use, is out of these places of Scripture, which as in general they exhort us not to be wise in our own conceit, nor to trust in our own opinion & judgement: so in particular they do condemn this relying of every man upon his private spirit, which is nothing else, but his conceit and opinion. First the Wiseman saith: 
(a) Prou. 3.5 7.  Lean not upon thy own prudence, be not wise in thy own conceit. 
(b) job. 12.15.  The way of a fool is right in his own eyes, but he that is wise, heareth counsel. 
(c) Prou. 14.12  There is a way that seemeth to a man just, but the later end thereof leads to death's. I say saith: 
(d) Is. 5.21.  Woe to you that are wise in your own eyes, and prudent before yourselves. Moses saith: 
(e) Deut. 12.9.  You shall not do there the things that we do here this day, every man that which seemeth good to himself. Of all which S. Paul gives a reason, and denounceth a punishment, because 
(f) Rom. 1.22.  having not glorified God, they are become vain in their imaginations, and their foolish hart hath been hardened; for saying of themselves, that they be wise, they are become fools. And 
(g) Rom. 2.8  to them that are of contention, & obey not the truth wrath, and indignation. 
(h) Thes. 1.8.  In the flame of fire giving revenge to them that know not God, and that obey not the Gospel.  

Inference.  Out of which places I argue thus: They who lean on their own prudence, are wise in their own conceit, are upright in their own eyes, are wise and prudent before themselves, do that which seems good to themselves, say, themselves are wise; these become vain, foolish, contentious, hard-hearted, know not God, obey not truth, resist the Gospel, and are cursed, according to holy Scripture. But such are all they who in mysteries of faith, in matters of religion, and in expositions of Scripture forsake the direction of the spirit of God, promised and given to his Church, and rely and depend upon their own spirit, or self seeming conceit, who by it choose their faith, and upon it ground their salvation, as all Protestants do who are guided by this private spirit: therefore in this miserable, and desperate case of ignorance, vanity, folly, obstinacy, and cursedness are all those who in their faith, religion, and exposition of Scripture, are thus guided, directed, and instructed by their private spirit.  
And if these sayings of Scripture be verified in affairs moral or domestical, public or politic, which are in the compass of our natural judgement, & reason (of which they are properly understood) and in which experience also teaches, that they who in any art, science, or negotiation, most rely upon their own judgement, and follow their own ways, do often commit the greatest errors, and fall into the deepest dangers; whereas they, who are advised by others, and go the ordinary way, do for the most part proceed more securely, and succeed more prosperously: Then much more is the verity of them confirmed in mysteries of faith, which are above our capacity; in verities of religion, which are not measured by reason; and in explication of Scripture, which is a 
(a) Is. 19.11.  book sealed, and that 
(b) Apoc. 5.1.2.  with seven seals, which none in heaven or earth could open, or look upon, but the Lamb, 
(c) 2. Pet▪ 1.20.  nor any spirit interpret it, but that which did make it. In all which every man's proper judgement must needs be weak, and every ones private spirit doubtful, whether it can attain to the true and proper understanding of them. All which is confirmed by the authority of that famous Doctor S. Augustine, who saith: Quis mediocriter intelligens, 
Aug. l. de utilit. credend. cap. 12.  non plané viderit, etc. Who, though of mean capacity, doth not plainly see, that it is more profitable and secure, for the simple to obey the wise, then to live according to one's own direction: and if this course be safer in small matters, as in tilling of ground, marrying of wives, education of children, and ordering of one's family: much more it is in religion; for humane things are more easy to be known, and in divine things there is more danger of sin, and offence. And again: No science or trade, 
Cap. 17.  though mean and easy, is learned without a Master; what therefore can be more audacious, and temerarious, then to seek to understand books of divine mysteries, without Interpreters? And again: Men to understand a Poet, do seek for a master, 
Cap. 7.  Asper, Cornutus, Donatus, and others: and darest thou without a guide, adventure upon the divine books, which be full of divine mysteries, as all confess? and darest thou give thy judgement, or interpretation of them? And thus is this private spirit, defining of faith, deciding of controversies, and determining of religion, confuted by authority of holy Scripture, expressly confuting and condemning it, and the aforesaid function assigned to it. He who will see more testimonies to prove the right judge of controversies, and the infallible interpreter of Scripture, which are the authority of God's holy Church, and the chief Pastors of it; let him read Bellarmine, 
Bellarm. l. 3. c. 6. de interp. ●erbi Dei.  where he shall see the practice and testimony of antiquity, and the evidence of reason, all at large cited for the same.    

THE PRIVATE SPIRITS INTERPRETING OF HOLY SCRIPTURE, AND judging of Mysteries, and Controversies of Faith, confuted by the testimony of holy Fathers. CHAP. III.  
WE have confuted this pretended power, and authority of the private spirit, by the authority of God's holy Word; it remains that we do the same by the testimony of ancient holy Fathers. 
What Fathers are cited.  For which we may note, that as S. Augustin alleging the Fathers before him against the Pelagians, said: That he would not assume to himself to allege the sentences of all Fathers, 
Aug. tom. 7. contr. juliae. pelag. l. 1. c. 2 Sed pauca paucorum, quibus tamen nostri contradictores coguntur erubescere, & cedere, fi vel in iis Dei timor, vel ●ominum pudor, tantum malum pervicaciam superaverit.  nor yet all the sentences of them whom he alleged; but some sayings of some few, which yet are such as will cause our adversaries to blush, and yield, if either fear of God, or shame of man, will overcome so great an obstinacy in them. So we will not undertake to allege either all the Fathers, or all the testimonies of those▪ whom we allege, no more than we have done all the Prophets or Apostles, or all the authorities of them whom we have cited (which labour in both, we leave to them, who are more expert in both;) yet I hope we have collected some, and those in every age such, as being well pondered, & seriously discussed may suffice to satisfy the Reader, that in their judgement, this private spirit is an unfit Interpreter of holy Scripture, and an unable judge to decide matters of Faith.  
Secondly, we may note, that though none of the ancient Fathers did in particular write of this subject, nor yet on set purpose confute it: 
What authority they have.  yet these sayings and sentences of theirs sought, and picked out, as so many dispersed flowers of their several gardens, and coupled together as into one nosegay, may serve for a taste of their general opinions, & judgement in this matter, especially since their assertions were never contradicted, nor their persons ever censured by any for them.  

What proofs they bring.  Thirdly, we may note, that those Fathers, who do either attribute this prerogative of interpreting Scripture to the Church or Pastors of it (as the most cited by Bellarmine before quoted do) or derogate the same from all humane, and proper wit and judgement (as some of these here cited in their words do) do both of them as much, as if in express terms they had done it, condemn this private spirit, and power of it, as incompetent for a judge of Faith: 1. because they who interpret Scripture, and assign the Fathers, Counsels, or Church for approved and authorized judges in this case, must needs condemn those who forsake them, and oppose themselves and their judgement against them: which all they do, who rely upon their private spirit, and prefer their judgement of it, before the judgement of the Church, and Fathers. 2. Because all who are guided by this private spirit, and rely upon it, do in effect rely upon their own judgement, and opinion; and so either erroneously mistaking themselves, or abusing the spirit, do instead of the spirit of God, make their own conceit, fancy, or imagination the judge and umpire of all. These being supposed we will descend to particulars, and city some of these Fathers and their testimonies in thei● several ages. 
Testimonies of the Fathers in the first age   
First therefore to gins 〈◊〉 the first age of the Apostles, & to descend down 〈◊〉. S Clement 
(a) 
Clem l. 10. recognit. Obseruadun est, ut cum lex Dei legitur, non secundum proprij ingenij intelligentiam legatur: sunt enim multa in divinis scriptures, quae possunt trahi ad eum sensum, quem sibi unusquisq, sponteprae sumit: sed fieri non potest.  
In the second age.   the scholar of S. Paul, and coetaneall with the Apostles, saith: It is to be observed, that when the law of God is read, it ought not to be read or understood, according to the meaning of every man's own wit; for there are many things in holy Scripture, which may be wrested to that meaning, which every one voluntarily presumes to frame to himself: but this cannot be. Lo, the sense which every one's wit and judgement, which they call their spirit, presumes to frame, cannot be a true and infallible sense of Scripture.  
In the second age; Irenaeus a Doctor and Martyr (whom S. Hierome calls, Virum Apostolicum, an Apostolical man) speaking of the Heretics of his time, saith: Every 
(b) Iren. Vnusquisque fictionem quam à semetipso adinuevit, illam esse sapientiam dicit, seque indubitaté, incontaminatè, & sincerè absconditum scire mysterium.  one saith, that his own fiction, which he hath devised of himself, is wisdom, & that he undoubtedly, unspottedly, and sincerely doth know the hidden mysteries. These Heretics made the invention of their own brain, the undoubted spirit of wisdom, to understand the hidden mysteries of Faith. Tertullian speaking of Heretics who differ among themselves, saith: Every 
(c) Tertul. l. de prescrip. c. 42. fol. 400. which book he wrote an. 197. Vnusquisque pro suo arbitrio modulatur quae accepit, quemadmodum de suo arbitrio composuit qui tradidit.  one doth tune what he receives, according to his own liking; in the same manner as he, who taught them, made it according to his own liking. Again, showing that diversity of doctrine brings corruption of scripture, he saith: They 
(d) Idem cap. 38. fol. 399. Quibus propositum fuit aliter docendi, eos necessitas coegit aliter disponendi instrumenta doctrinae: unde autem extranei & inimici Apostolis haeretici, nisi ex diversitate doctrinae, quam unusquisque suo arbitrio, aut protulit, aut recepit?  who are resolved to teach otherwise then the Church, must change the means of doctrine, that is scripture; since, how came the heretics to be strangers and enemies to the Apostles, but by the diversity of doctrine which every one, according to his own liking, either made or received? Again: Who 
(e) Idem c. 4. f. 49. Qui lupi rapaces, nisi sensus & spiritus subdoli, ad infestandum gregem Christi intrinsecus delitescentes?  are ravenous wolves, but subtle senses and spirits, that lie close to molest the flock of Christ? Who are false Prophets, but false Preachers? Who are false Apostles, but adulterous Ghospellers? Again: 
(f) Idem c. 1 Haereticus destinari potest is, qui deserto quod prius fuerat, id postea fibi elegit quod retrò non erat. Idem. Haereses dictae graecâ voce ex interpretatione Electionis, quâ quis sive ad instituendas, sive suscipiendas eas utitur: ideo & damnatum 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.  He is to be counted an Heretic, who forsaking that which was first, doth choose to himself that which was not before. Again: Heresy is called in Greek of Election, by which one chooseth to begin, or follow it: therefore S. Paul said, that therefore an Heretic was damned, because he chose to himself that, for which he is damned. It is not lawful for us, to introduce any thing upon our own opinion, nor to follow that which others introduced upon their own opinion. And 
(g) Idem. lib. 2. cont. Marc. cap. 2.  he calls Adam's sin, an Heresy, because he chose it rather upon his own, than God's election. here are deceitful spirits, every ones own spirit, liking, will, purpose, resolution, opinion and election described to be that which makes men Heretics, and strangers from God, ravenous Wolves, false Prophets, and adulterous Ghospellers, and damned Heretics, and changes the sense of Scripture. Out of which the same Tertullian 
(h) Id. lib. 4. ad Marci. cap. 4. Humanae temeritatis, non divinae authoritatis est haeresis negotium, quae sic semper emendat Euangelia, dum vitiat.  affirms, That heresy is a matter of humanae temerity, not divine authority, which always so amends the Gospel, until it corrupt it. That all doctrine is true (not which came from a private spirit, but) which agrees with the Apostolical mother, and original Churches; and that is without doubt to be held, which the Church received from the Apostles, the Apostles from Christ, Christ from God; all other doctrine is preiudicated, as that which savoureth against the verity of the Church of Christ. Again: That 
(i) Idem de praescrip. c. p. 17. fol. 393. Nihil proficit congressio scripturarum, nisi planè ut stomachi quis ineat aversionem aut cerebri. quid promoue bis exercitatissime Scripturarum cum fi quid defenderis, negatur ex adverso; fi quid negaveris, defendatur: & tu quidem nihil perdes nifi vocem in contentione, nihil consequeris nifi bilem ex blasphematione.  to deal with Heretics by Scriptures, is but to turn one's stomach, or break his brain, to lose his speech by contending, & to raise choler by hearing their blasphemy; since what the most expert Scripturist can allege they will deny, and what he denies they will defend, either by denying Scripture, or by adding, or detracting from it. Valentinus, saith he, 
Valent. non materiam ad scripturas, sed scripturas ad materiam excogitavit. fol. 399. c. 38.  received that which was most for his purpose, and form the Scriptures to his own opinions, but not his opinions to Scripture. And so, as S. Augustine says: They 
(k) Aug. de Genes. ad literam lib. 1. cap. 18.  contend not for the true meaning of Scripture, but for their own opinions, making that which is the opinion of their own, to be the meaning of Scripture.  
In the third age, Clemens Alexand. in his learned books Stromatum, which he wrote (according to Baron.) anno 204. showing not only that Heretics allege Scripture, but also how they use it, saith: Though 
(l) Clem. Alex. libr. 3. Quanquam ij▪ qui haereses sectantur, audeant uti Propheticis scriptures: tamen primùm neque omnibus utuntur, neque integrè, sed quae ambiguae dictae sunt intelligentes, transferunt illas in privatas suas opiniones.  they who follow heresies, presume to use the prophetical Scriptures, yet they neither use all of them, nor these they use entirely, but choosing those sayings which are doubtful, they draw them to their own private opinions. 
In the 3. age  This is one of the chiefest sleights of this their private spirit, to wrest doubtful sentences to their own advantage, & make that which is uncertain in itself, certain, and a point of Faith.  
In the same age, S. Cyprian, that Doctor suavissimus, & Martyr beatissimus, as 
(m) Aug. l. 2. de doct. Christ. c. 42.  S. August. calls him; speaking of some whom the Devil leads from one blindness of the world, to another darkness of error, saith: They 
(n) Cyp. de unit. Ecclesiae. Christianos se vocant, & ambulantes in tenebris, habere se lumen existimant; blandiente adversario 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.  call themselves Christians, and while they walk in darkness, they think they are in light, the Devil flattering and deceiving them, who transfigures himself into an Angel of light, and suborns his own Ministers, as Ministers of justice, affirming night to be day, damnation to be salvation, and shadowing desperation under pretence of hope, & perfidiousness under pretence of Faith, Antichrist under the name of Christ. Again, showing how heresies and schisms arise out of disobedience of the people, to one Pastor, and judge in place of Christ, he saith: No 
(o) Tom. 1. epist. 55. Nemo adversus sacerdotum collegium quidquid moveret, nemo post divinum iudicium, post populi suffragium, post coepiscoporum consensum, iudicem se▪ ●on iam Episcopi, sed Dei faceret. Nemo dissidio unitatis Christi ecclesiam scinderet; nemo ●ibi placens, & tumens s●or●im foris haeresim novam conderet▪  man should make any stir against the college of Priests; no man, after divine judgement, after the suffrage of the people, after the consent of fellow-Bishops, should make himself judge, not now of the Bishop, but of God. No man should divide the unity of Christ's Church by discord; & being proud should by himself coin and set abroad a new heresy. Again: 
(p) Idem. ep. 65. Haec initia Haereticorum, & ortus, atque conatus Schismaticorum malè cogitantium, ut sibi placeant, ut praepositum superbo tumore contemnant▪ ab Ecclesia receditur sic, altar foris collocatur, pacem & ordinationem & unitatem relinqunt.  The beginning and endeavour of Heretics, and Schismatics, is to please themselves, and to contemn their Superior, with swelling pride; they go out of the Church, and set up a new Altar, break peace and unity. Again: In 
(q) Tom. 3. praefat. de Card. oper.. Tan in divinis quam in philosophorum doctrinis, nec tutum, nec honestum in●ruditos, & ignaros sensuum ad literas illas pertinentium, consilire ad discussionem eorum quae nesciunt, & de his sibi usurpare magisterium quae ignorant. In the fourth age.  doctrine as well divine as philosophical, it is neither safe nor fit that persons unlearned, and ignorant of that which belongs to those sciences, should venture to discuss that they know not, and to be masters of what they are ignorant. In all which the effect of the private spirit is described to be; to question & examine that which is determined by Bishops and Counsels, to make itself judge of all, to divide the unity of the Church, to broach new heresies, and in conceit and respect of itself, to contemn all superiority, to teach that they know not, and to be masters of what they understand not.  
In the fourth age, S. Ambrose a man so worthy, that S. Augustine 
(r) Aug. tom. 7. cont. julian. lib. 1. c. 2.  reverenced him as his Father, who begot him in Christ; so praised him, that he not only, calls him happy, & the flower of latin writers, but all the Roman world (saith he) with me admire him, his grace, constancy, labours, & perils, both in works and words: Yea (saith he) Pelagius the Heretic so extolled him, that he durst not reprehend him, & his exposition of Scripture, but acknowledged that in his books, above others did shine the brightness of the Roman faith. This holy Saint and Doctor saith: Those 
(s) Amb. in Tit. cap. 3. Haeretici sunt, qui per verba legis, legem impugnant: proprium enim sens●m verbis astruunt, ut pravitatem mentis suae legis authoritate commendent.  are Heretics, who by the words of the law, impugn the law; for they set a proper sense upon the words, that they may commend the wickedness of their own opinion, by the authority of the law. Again: It 
(t) Magni periculi res est, si post tot Prophetarum oracula, post Apostolorum testimonia, post Martyrum vulnera, veterem fidem quasi novellam discutere praesumas; & post tam manifestos duces in errore permaneas, & post morientium sudorem otiosa disputatione contendas: veneremurergo in Sanctorun gloria fidem nostram.  is a very dangerous thing, if after so many prophecies of the Prophets, after the testimonies of the Apostles, after the blood of Martyrs, thou darest presume to discuss the ancient faith as new; after so many guides, dost remain in error, and after the toils of so many departed this life, darest contend in idle disputation: let us reverence therefore our own Faith in the glory of Martyrs. here is this private spirit, and two effects of it; the one to interpret Scripture, according to every man's own liking; the other to examine, and question again that which hath been judged by the Pastors of God's Church, and to censure them, and their judgement; both condemned by S. Ambrose.  
S. Hierome, one whom Prosper calls, Vitae 
(u) Prosp. lib. de ingrate.  exemplum & mundi magistrum. An example of life, and the master of the world; whom S. Augustine 
(w) Aug. ep. 903. add Higher  calls, One most learned & skilful in three tongues, desires to confer 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) Oros. lib. 7. hist. c. 43.  who traveled for that end from Spain to Palestine to learn of him. And whom Damasus 
(y) Dam. ep. 124.  the Pope, and many from all the parts of the world, consulted with, about obscure places of Scripture. This great lamp of God's Church saith: Heretics 
(z) Hier. ad Paulin. ep. 2. Haeretici quidquid di xerint legem putant, nec scire dignantur quid Apostoli quid Prophetae senserint, sed ad suum sensum incongrua aptant testimonia, quasi grande & non vitiosissimum docendi genus, depravare sententias, & ad voluntatem suam scripturam trahere rempugnantem.  whatsoever they speak, they think it to be the word, or the law, neither do they vouchsafe to know what the Apostles or Prophets thought: but do apply certain incongruous testimonies to their own sense and meaning, as though it were not a great & most wicked manner of teaching, to deprave the sentences of Scripture, and to draw them contrary to their sense, unto their own will. A device proper to this spirit, to think all it says to be Scripture, and to wrest all scripture to its own liking. Again, he saith: That 
(a) Idem in cap. 5. Amos. & 10. Ose tom. 5. Haeretici adeo acumen & sensus ingenij percipientes, ut 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, Martion, isti quia terrae bona verterunt in titulos mortuorum, quia omnis doctrina eorum non ad viventes refertur, sed ad mortuos, tam eos quos colunt, quam quos despiciunt.  Heretics, of the gifts of Nature, have made to themselves Idols, not which they received of God, but which they made out of their own brain. That 
(b) Idem tom. 4. in 8. Ose. Sermons & sensus sacros verterunt in Idola, quae de suo corde finxerunt.  they have turned the holy speeches, and senses of Scripture into Idols, which they have framed out of their own heart. That 
(c) Idem in c. 4. Os. tom. 1. Perdito mentis iudicio, adorant idola quae de suo corde finxerunt: fornicationis spiritu possidentur.  having lost their judgement, they worship the Idols which they have framed of their own hart, and are possessed with the spirit of spiritual fornication. That 
(d) Sensus, & eloquia Scripturae Haeretici posuerunt infomentum superstitionis, & imagines diversorum dogmatum & abominationes offendiculorum suorum fecerunt ex iis.  of the sense of Scripture, they have made Idols of diverse opinions, and abominations of offences. That 
(e) In 5. Dan fol. 45. Haeretici assumunt prophetarum verba, & testimonijs divinae scripturae utuntur ad suum sensum, & daunt bibere his quos decipiunt, & cum quibus fornicati sunt.  they use the divine words, and testimonies to their own sense; and do give them to drink to those whom they deceive, and with whom they have fornicated. That 
(e) In cap. 5. Os. Omnes gentilium & Haereticorum questiones eaedem sunt, quia non scripturarum authoritatem sed humanae rationis sequuntur.  in all questions, they follow not the authority of Scripture, but the opinion of human reason. That 
(g) In Ez. 16. tom. 4. Nostra Hierusalem visio pacis ab haereticis scinditur, quando unum laterum testimonium scripturae de proprijs carpentes locis conantur assuere his, quibus non queunt coaptare: vae qui suunt ceruicalia sub omni cubito.  they snatch certain sentences out of Scripture, and sowing them together, do set them to that matter to which they cannot agree; and so do set them, as pillows under every one's elbow to delude them. Thus 
(h) In Ezech. 13. tom. 4. Vae Haereticis his, qui doctrinis requiem pollicentes, omnem aetatem, sexumq, decipiunt, ut capiant animas miserorum propter pugillum hordei, non panem integrum, seu solid a testimonia scripturarum, sed quae haeretica pravitate fracta, dissecta, & sanctos quosque decipiunt, & ad mortem trahunt, & peccatores varijs promissionibus consiliare contendunt.  do (saith he) all heresies deceive, and draw to death, by fair promises, all sorts of ages, and sexes, giving them not solid bread of Scripture, but broken, and cut pieces of crumbs. Thus 
(i) Epist. 16. ad joan. Hieros. Manichaei, Martion, Hebion, Gnostici, quae de purissimo scripturarum fonte assumunt testimonia, non ita interpretantur ut scripta suut, sed simplicitatem sermonis Ecclesiastici id volunt significare quod ipsi sentiunt.  did the Manichees, Gnostikes, & Martion take testimonies out of the pure fountain of Scripture, but did not interpret them, as they were written, but converted the simple meaning of God's word, to signify that which themselves would have. All 
(k) In Os. 9 Aliqui qui se Deum videre iactant, & non spiritu sancto reguntur; sed daemoniaco in parts varias circumferente etc. In 1. Gal. tom. 6. Philomelam Apellis virginem Angelus quidam diabolici spiritus & perversus implevit.  this they did, bragging of their receiving the spirit of God, which yet they had not; but the spirit of the Devil, by which they were carried into diverse factions. Such an Angel and diabolical spirit did possess, and fill Philomela Apelles his virgin. Concerning which spirit he concludes, that, It 
(l) In Gal. 5. tom. 6. Haeresis ad opera carnis refertur, graecè ab Electione dicitur, quod scilicet eam sic sibi eligit unusquisque disciplinam, quam putat esse meliorem. quicunque aliter scripturam intelligit quam sensus Spiritus sancti flagitat, Haereticus appellari potest.  is called Heresy, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of election, by choosing every one that doctrine, which seems to him better, understanding the Scripture otherwise, than the Holy Ghost meant it, by which he is an Heretic. The sum of which gathered out of these dispersed places, is, that all Heretics being deceived by the spirit, by their own opinion, and their own self seeming conceit, do choose to themselves what sense of Scripture seems most pleasing to them, and thereby make it an Idol of their own invention, 
In the 5. age  by which they deceive themselves, and delude others. Eusebius 
(m) Euseb. l. 1. c. 27. hist. Quod sens●s scripturarum arbitratu suo interpretantur.  confirms the same, saying of the Severians, That, they interpret the sense of Scripture according to their own liking.  
In the fifth age S. Augustine, one so highly commended both by ancient Fathers, and late Protestants, that (as before is at full cited) they both count him, as a master of all learning, as a fountain incorrupted, a Doctor among the Interpreters of Scripture, as a Sun among Planets, as the greatest of the Fathers, the worthiest Divine that ever God's Church had. This great Doctor, and Saint saith: Heresies 
(n) Non aliunde ortae sunt haereses quam quod quisque Haereticorum priuatam sententiam à proprio spiritu haustam communi Ecclesiae sententiae anteponat.  have no other origen than this, that every Heretic prefers his own opinion, drawn from his own proper spirit, before the common opinion of the Church. Again: Nothing 
(o) De Geness lib. 7. cap. 9 Non ob aliud sunt Haeretici, nisi quia scripturas non intelligentes, suas falsas opiniones contra earum veritatem pervicaciter asserunt:  makes them Heretics but this, that misunderstanding the Scriptures, they obstinately defend their own opinions. The 
(p) Tom. 8. Psalm. 158. Conc. 1. Divina eloquia periculosa sunt his, qui ea velint ad cordis sui perversitatem detorquere, haec est magna & inusitata perversitas, quia cum debent ipsi vivere secundum voluntatem Dei, volunt vivere secundum voluntatem suam, rectam arbitrantes, non quod Deus vult, sed quod ipsi volunt.  holy Scripture is dangerous to these who will wrest it to their own perverse hart, who when they ought to live according to the will of God, they live according to their own will; and they will have that to be the meaning of Scripture, which is their own, when that which is the Scriptures, aught to be theirs. Again: 
(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, ut nolimus eam habere privatam, ne privemur 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.  Thy truth, O Lord, is neither ours, nor this man's▪ or that man's, but all men's whom thou callest publicly to the communion of it, and whereby thou dost terribly admonish us, that we seek not to have truth private, lest we be deprived of it; for whosoever doth challenge to himself that which thou dost propose to be enjoyed by all, and will make that proper to himself which is common to all, that man is driven from the common to his own proper, that is, from truth to falsehood. Whereupon he reprehends 
(q) Aug. de na ● gra. c. 42. Quod scripturas ónes secundum privatos sensus legerunt  the Pelagians, because they understood the Scriptures according to their own private sense: the Donatists, because 
(r) Lib. de Baptis. cont Donat. Nimis amando sententiam svam, vel invidendo melioribus usque ad praecidendae communionis, & condendae schismatis vel haeresis sacrilegium pervenire diabolica praesumptione.  either by too much loving their own opinion, or envying their betters, they went so far upon their diabolical presumption, as sacrilegiously to separate holy communion, and bring in schism or heresy: and the manichees; You 
(s) Videtis vos agere, omnis ut è medio scripturarum auferatur authoritas, & suus cuique author animus fit, quid in quaque scriptura probet, & improbet, id est, non ut authoritati scripturarum subijciatur ad fidem, sed sibi scripturas ipse subijciat.  see that your work is to take away all authority from Scripture, and make every man's mind and conceit, author of what is to be believed, or not to be believed in holy Scripture, that is, that you will not subject yourselves to Scripture, but will make Scripture subject to yourselves. Thus doth S. Augustine condemn this spirit, for that it doth prefer itself, and own opinion, before the common judgement of the Church, doth falsely interpret Scripture, doth draw the meaning of Scripture to its own will, yea the will of God to the same. And he condemns the Pelagians, Donatists, and manichees, for that by it they expounded Scripture, and divided themselves from the communion of holy Church.  
With S. Augustine, agrees Cyrill of Alexandria: 
(t) Cyril. Alex l. 2. thesaur. c. 3. Probè facerent haeretici omnes, si undique studerent verum scripturarum sensum venari, nec ad voluntatem suam omnia virtue.  Heretics should do well if they would seek the true sense of Scripture, and not turn all according to their own will. And with them both, Vincentius Lyrinensis: If 
(u) V●c. Lyr. commonit. Si quis videtur Propheta esse, aut spiritualis rerum ●piritualium magister, summo studio unitatis & aequalitatis cultor existat, ut neque opiniones suas ceteris praeferat, & ab universorum sensibus non recedat.  any would seems a Prophet or Master, that is, master of spiritual things, let him chiefly desire unity, and equality, that is, that he do not prefer his own opinion before others, nor do depart from the general opinions of all men. Because 
(w) Scripturam sacram pro ipsa sui altitudine, non uno eodemque sensu omnes accipiunt, sed eadem eloquia aliter atque a●iter, alius & alius interpretatur, ut pene quot homines sunt, tot illic sententiae erui posse videantur: & id●irco multum necesse est propter tantos tam varij erroris anfractus, ut Propheticae & Apostolicae interpretationis linea secundum Ecclesiastici & catholici sensus norman dirigatur.  all do not take the holy Scripture in one and the same sense; some do interpret 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 turnings and windings of errors, that the line of Catholical, and Apostolical interpretation be directed, according to the rule of the Ecclesiastical and Catholic sense. here is advise given not to wrest all to our own liking, and spirit, but to keep unity, and direct the interpretation of Scripture according to the rule of Catholic sense.  
After all these, Venerable 
(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 uti, nec à sensu veritatis exorbitet. Ideo dicimus, ne quis ad libitum suum scripturas exponere audeat.  Beda, 
Beda.  the honour of our Nation, in the eight age, saith: As the Prophets did write, deliver, and speak, not their own words, but the words of God; so also the Reader of them, must not use his own proper interpretation, lest he decline from the sense of the truth. Therefore we affirm, that no man presume to expound Scriptures, according to his own pleasure. What more plain?  
I will add to these the testimonies of Luther and Calvin uttered in confutation of others, but against themselves. Luther (x) 
(z) Luth. ut 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, cum tamen spiritus corum in angulo fit tacitus.  speaking against Swenkfeldius, saith: It must not trouble us, that some do glorify of the spirit, and little esteem the Scriptures. But, saith Luther, good friend, the spirit goes this way, & that way: I also was in spirit, and have seen spirits, if I may glory of my own, perhaps more, than they shall see in a year; and my spirit doth show itself 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 Faith: 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, subject it to their spirit: so that the spirit in the one rejects scripture, in the other it censures, and Lords it over scripture. Whether is worse, let any be judge. Calvin also speaking of the same Swenkfeldians, 
Of Calvin.  saith: If that spirit was good, it would be the same with the spirit of the Apostles, and ancient faithful people, but their spirit would not be judge 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 saith: Satan 
(a) Cal. l. 4. instit. 17.19. Horribili fascino Satan mentes eorum dementavit. Satan perturbulen tos spiritus hodie quoque molitur.  hath bewitched their minds with horrible witchery etc. And, Satan by turbulent spirits doth endeavour etc. Man's 
(b) Calu. l. 3. Instit. 2.10. Tot vanitatis recessus habet, tot mendacij la tebris scatet cor humanum, tam fraudulente hypocrisi obtectum est, ut seipsum saepe fallat.  hart hath so many secret places of vanity, is subject to so many holes of lies, is covered with so much fraudulent hypocrisy, that it often deceives itself. Again: Many 
(c) Calu. in 1. joan. 41.. Multi falsi doctores titulum spiritus mentiuntur. Insurgunt multi fanatici homines qui se temere iactant spiritu Dei praeditos esse.  false Doctors belie, or counterfeit the title of the spirit; many mad men start up, who rashly make ostentation, that they are endued with the spirit of God. They 
(d) Stulti sunt qui ad honorifici tituli strepitum attoniti▪ etc.  are fools who amazed at the honourable title of the spirit, dare not inquire after the matter itself. Many 
(e) Loquuntur privato suo nomine, prodeunt priva to suo nomine, proferunt ex proprio sensu.  braggo of the spirit, yet speak in their own private name, go out in their own name, utter out of their own sense. Thus do these Patrons, & practisers of this private spirit wound themselves, in thus stabbing the same in their adversaries. For what they affirm against them, is verified against themselves.  
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 conceive nothing can be said better, then that which S. Augustine in the like case of original sin, saith against the like Heretics the Pelagians: for having cited most of the Doctors before his time, both of the Greek and Latin Church, as Irenaeus, Athanasius, Cyrill, Nazianzen, Chrysostome, Basil, Olympius, Reticius, & fourteen more, whose works are not now extant, as Eulogius, joannes Ammonianus, Porphyrius, Fidus, Zozimus, Zoboenus, Nimphidius, Cromatius, jovinus, Eleutherius, Clematius all greek Doctors; and Cyprian, Hilary, Ambrose, Innocentius, yea Hierome, of his own time, all Doctors of the Latin Church, and all to prove original sin, and necessity of grace, against julian the Pelagian, he speaketh of the Fathers in this manner: These 
(f) Tom. 7. cont. julian. Pelag. lib. 2. prope finem. Eorum ergo appende sententias, nolo esse plures, ut eas te pigeat numerare, sed non sunt leaves, ut eas dedigneris appendere, imò tam sunt graves, ut te videam sub earum onere laborare.  Fathers I have cited, & no more, lest it should be too tedious to read them, yet such, as are not so light, that you may scorn to weigh them, yea so great, that you may groan under the burden of them. These 
(g) Hic sunt & ceteri, quorum te movere 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.  are they, whose so great consent ought to move you, and who are not a conspiracy, as you call them, of ill tongued men, but who flourished in the Catholic Church, are sound in doctrine, and armed with spiritual weapons; who fought stoutly against heretics, and have passed over their labours and slept in the bosom of peace: Who 
(h) Finge te nescire quid dicunt Ecclesiae sanctae tot tantique Doctores, qui vita optimè gesta debellatisque svorum temporum erroribus, gloriosissimè de hoc saeculo, antequam vos ebulliretis, exierunt.  having lived holily, and overcome the errors of their time, and departed gloriously out of this world, before you came into it. These 
(i) Tom. 7. cont. julian. Pelagianum lib. 2. prope finem. Verun etsi tales non fuerunt in his causis, quas ad s● delatas, & inter parts cognitas, cum hic viverent, 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 invenerunt in Ecclesia, tennerunt; quod didicerunt, docuerunt; 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, & eye pronuntiantibus vicimus.  though they were not then present, when this Controversy began, and is now on foot, & so could not by word of mouth give a definitive sentence; yet when they wrote, and said these things, they were then such as had not any either friendship, or falling out with you or us. They were angry, neither at you, nor us, had compassion of neither. What they found in the Church, they kept; what they learned, they teached; what they received from their Fathers, they delivered to their children. You and we did not plead before these judges, and yet they decided our cause; neither you nor we were known to them, and yet we do produce their verdict for us, against you; we did not about this matter contend with you, and yet they pronounce us victors. That 
(k) Tom. 7. cont. julian. 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 illorum efficiaris inimicus: sed quomodo non efficieris, si in isto errore permanseris? Quantum ergo meliùs, ut his accedas, ab illo recedas? Tantùmne apud te possunt Pelagius & Caelestius, ut à solis ortu usque ad occasum, tot ac tantos Catholicae fidei Doctores, & defensores antiquos, & nostrae aetati contiguos, dormientes & manentes, non solùm deserere, verum etiam Manichaeos audeas appellare?  which they believe we believe; what they teach, we teach; what they preach, we preach; yield to them and yield to us; consent with them, and consent with us: if you will not by them be a friend to us, yet be not for us an enemy to them, which yet you must be, if you remain in this error, therefore leave it, and lean to them. Can 
(l) Tom. 7. cont. julian. Pelagian. lib. 2. prope finem Et usque adeo permiscuit ima summis longus dies, usque adeo tenebrae lux, & lux tenebrae esse dicuntur, ut videant Pelagius, Caelestius, julianus; & caeci sunt Hilarius, Gregorius, Ambrose?  Pelagius, and Celestius (Luther and Calvin) so far prevail with you, that for them you dare forsake so many, and so great ancient Doctors, and defenders of the Catholic faith over all the world? Hath time made such a confusion of great and small matters? Is darkness so become light, and light darkness, that Pelagius, Celestius, julianus etc. do see; and Hilary, Gregory, Nazianzen, Ambrose etc. are blind? Were 
(m) Tom. 7. contra julian. Pelag. lib. 1. cap. 2. sub finem. Vt invante meliore atque fortiore, te vinceres; & animositatem, quid aliud, quam humanam, quâ cupis tuam qualiscunque sit, quoniam tua iam facta est, praevalere sententiam, potentiore pietate superares?  it not better to yield to them, who are better and stronger, and to master your own presumption, then to insist upon your own animosity and conceit, which you desire should prevail, because it is your own? Were 
(n) Ibidem. Sed istis Sacerdotibus, vel potius in eyes ipsi Domino Christo, non velut qui nunc primùm veneris, traderes, fed velut qui recesseras redderes?  it not better to yield to these Christian Doctors, or rather to Christ in them, and to restore yourself to them, from whom you are departed? How 
(o) Tom. 7. contra julian. Pelag lib. 2. versus f●nem. Quantò tibi essent isti judices 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 ministraverunt, quam contra inimicos, etiam vos tunc nondum natos, unde nunc revelamini, appertissimè ac fortissimè defenderunt. Talibus post Apostolos sancta Ecclesia plantatoribus, rigatoribus, aedificatoribus, pastoribus, nutritoribus crevit: ideo prophanas voces ve●●rae novitatis expavit, & 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, & tanquam caput colubri calcavit, obtrivit, abiecit. His igitur eloquijs & tanta authoritate sanctorum, profectò aut sanaberis, Dei misericordiâ donante, quod quantum tibi optem, videt qui faciat; aut si, quod abominor, in eadem quae tibi videtur sapientia, & est magna stultitia, perduraveris, non tu iudices quaesiturus es, ubi causam tuam purges, sed ubi tot Sanctos Doctores egregios, atque memorabiles Catholicae veritatis accuses, Irenaeum, Cyprianum, Reticium, Olympium, Hilarium, Gregorium, Ambrosium, Basilium, joannem, Innocentium, Hieronymum, ceterosque socios ac participes eorum, insuper & universam Christi Ecclesiam, cui divinae familiae Dominica cibaria fid eliter ministrantes, ingenti in Dominogloria claruerunt. Aduersus hanc autem miserabilem, quam Deus avertat, insaniam, sic respondendum esse video libris tuis, ut fides quoque adversus te defendatur istorum, sicut contra impios, & Christi professos inimicos etiam ipsum de fenditur Euangelium.  grateful would these be to you, if you did believe the Catholic faith: and how terrible must they needs be against you, when you oppugn the same Catholic Faith, which they sucked from the teat, which they eat with their meat, which for milk and meat they gave to little ones, and great ones, which they plainly and stoutly defended against their enemies, even you not then borne? By such planters, waterers, builders, Pastors, nurses, the Holy Church increased, therefore stood amazed at the profane terms of your novelty, and as the head of a serpent, abhorred, trod under foot, bruised and kicked away your new opinions, which did lurk, and crawl to deceive the virginity of the Catholic Church, and corrupt the chastity of it, which it hath in Christ, as did the Serpent seduce Eue. The Faith of these is to be defended against you, as is the Gospel, against wicked and professed enemies of Christ; even that Catholic and Christian faith, which as it was first delivered in Scriptures, so by these Fathers it hath been hitherto kept and defended, and shall by God's grace, ever be kept and defended. Thus S. Augustine against the Pelagians, & their new doctrine, for the Fathers; and thus we against the Protestants, and their private spirit, and new doctrine, for the same. And this may suffice for the testimonies of Fathers.   

THE PRIVATE SPIRITS INTERPRETATION OF HOLY SCRIPTURE, Deciding of Controversies, and judging of matters of Faith; Confuted by Reasons drawn from the difficulty of discerning of Spirits. CHAP. four  

Of the diversity of Spirits. SECT. I.  
IN the former Chapters we have confuted the Protestant private spirit by authorityes of holy Scripture, and by testimonies of ancient Fathers: it remains that we do the like by evidence of reason; and in this Chapter, by reasons drawn from the difficulty of discerning of spirits, of which if the private spirit be not able to discern and judge which be good or bad, which true or false; much less is it able to discern & judge the motions and effects of them, that is, which Scripture, & the sense of it, is true or false, which faith and doctrine is good or bad.  

Diversity of Spirits.  For the better understanding of which difficulty of discerning of Spirits, we may note first how many sorts of varieties and distinctions of spirits there be. 1. According to the nature and property of spirits, S. Gregory distinguishes them thus. 
Greg. lib. 4. Dial. cap. 3.  Some are without mixture of body, some with mixture. 
In nature and essence.  Spirits without mixture, are either increate, as God the Father a spirit, God the Son a spirit, God the Holy Ghost a spirit, all one God, all one spirit, good without quality, great without quantity, every where without place, always without time, doing all without action, moving all without motion, containing all, and contained in nothing, and present in all by his essence, power, and presence, and yet above all: or else create, which are either happy in glory as the Angels in heaven, which are as 
(a) Heb. 1.14.  administering spirits for us; or else damned in hell, as the Devils, who as 
(b) 1. Pet. 5.  roaring Lions seek to devour us: both which do differ either in specie or kind, or at the least in degrees of power and greatness, some being in the highest, some in the middle, some in the lowest Hierarchy, every Hierarchy having his order, and every order his particular Angels, and Devils belonging to it. Spirits mixed with bodies & flesh, are either such as are mixed with flesh, and dye with it, as the sensual soul of birds and beasts; or such as are mixed with flesh, but die not with it, as the reasonable soul of man, which is a mean between Angels to whom he is inferior, and beasts to whom he is superior, communicating with the one in the immortality of soul, with the other in mortality of flesh. 2. According to their estate, 
In state and condition.  and condition; these spirits are some good, as God, Angels & Saints; others bade, as Devils & men wicked, alive, or damned in hell; others indifferent, as the natural spirit of man, and sensual of beasts: some are blessed in heaven, as Angels and Saints, others damned in hell, as Devils, and the damned souls; others in the way, and out of danger, as the souls in purgatory; or in the way and in danger, as the souls of men living; some are mere intellectual, as God and Angels; others more sensual, as beasts; others rationable mixed of both, as man; some always without bodies, as Angels and Devils; 
In work & operation.  others always with bodies, as beasts and birds; others sometimes with body, and sometimes without, as the soul of man living, or dead, before and after resurrection. 3. According to the effect and operation, 
S. Bernard. serm. de 7. spiritibus.  S. Bernard distinguishes six kinds of spirits. 1. Divine, of God, 
(c) 1. joan. 4.2.  the spirit is God. 2. Angelical, of Angels, 
(d) Psal. 103 4.  he hath made spirits his Angels, which always work good. 3. Diabolical, of the Devil, 
(e) Psal. 77.49.  he sent immissions by evil Angels. 4. Carnal, of the flesh, 
(e) Psal. 77.49.  puffed up by the sense of the flesh. 5. Worldly of the world, 
(f) Col. 2.18  you have not received the spirit of this world, which work always bad. 6. Humane, of man, 
(h) 1. Cor. 2.11.  the spirit of man which is in man, which of all is indifferent, and when it is assisted with grace is good, when stained with sin is bad. 
(g) 1. Cor. 2.12.  To which may be added the spirit of truth, and of lying, the spirit of wisdom, and giddiness, and the spirit of the knowledge of truth, and error, 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 Angels, of Devils, and the spirit of the soul of man dead, in heaven, in hell, or in purgatory; and of man living, according to the dictamen, either of our natural reason, or of the light of divine faith 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 several sorts of spirits have several sorts of operations in man, and do several ways manifest and show themselves in him and to him; for as in the natural life of man, besides the powers vegitative and sensitive, by which he lives and moves, God and Nature hath provided certain more subtle spirits, that is, the vital spirits in the hart, which passing through the arteries, do help to vital operation, as nutrition, and augmentation; and sensible spirits in the brain, which passing through the veins do assist to the sense of feeling, touching, and the rest: so also in the spiritual life of a Christian man, besides the permanent gifts of the Holy Ghost, and habits of faith, hope, 
diverse sorts of apparitions.  and charity, infused in Baptism, and Penance, together with grace; God doth communicate also certain extraordinary helps and gifts to the soul, which as certain beams of his divine light, and sparkles of his celestial love, assist and enable it to a higher knowledge of God, and good things, and to a more perfect practice of virtue and perfection: and these are divine illuminations, inspirations, or visitations and visions, which are of two sorts, the one mere spiritual, and internal; the other sensible and external. 
Spiritual & internal.  The first sort of spiritual motions, arise immediately from four heads. 1. From God, who (illuminating the Understanding with a heavenly light, clearly to discern what is true or false, what good or bad; inflaming the will with an ardent desire to love sincerely him and his goodness, and to do his holy will and commandment; and enabling the rest of the faculties with an invincible fortitude, to perform courageously what is to his greater honour & glory) doth, when, or how he pleases, and by means, and in time best fitting, as prayer, meditation, reading, or such spiritual practices, speak, instruct, and direct the soul by special illustrations, inspirations, and confortations. 2. From the good Angel, who by good cogitations and motions, exciting the dulness and drowsiness, comforting the infirmity and weakness of the soul; and conserving the same from danger of enemies, is always ready to assist us in prayers, and good works, and to defend us from all occasions, and temptations. 3. from the Spirit of grace, which with the light of faith, & flame of charity inhabiting in us, doth continually knock at the door of our heart, and in our sleep awakes us, in our sickness strengthens us, in our distraction so recollects us, that with alacrity we may proceed in all exercises of piety, and with facility overcome all assaults of our enemy. 4. from 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 move to a prosecution of good, and an aversion from evil; and as a Master doth still direct and instruct us how to behave ourselves in our combat against the law of sin, and the Angel of Satan, which make continual opposition against it; all which, as a vigilant watchman, do still watch at the superior part of the soul, to wit, the Memory, Will, and Understanding, either by an infused light, or by species, form and framed in the fantasy, and do inwardly knock, awake, admonish and incite our soul, to the knowledge of truth, & the operation of God.  
The other sort of Spirits is sensible, and visible, 
Sensible & external.  by visions, and apparitions; and these are sometimes Imaginary, presenting inwardly to the fantasy, and imagination, 
In the imagination.  a show and apparition either of words spoken, or of persons appearing in their own person, or in some other like to them, or in some figure representing them: others sometimes are Visible and corporal, seen, heard, or felt in some corporal body, form and framed of the air, and assumed & moved by a spirit which in them speaks, walks, and exercises sensible actions, as though it were a true and living person, both which kinds happened often to the patriarchs and Prophets of old, and to many in these later times; sometims waking, sometimes in their sleep, 
By Oracles.  and are both of them, either by way of Oracles (as S. Augustine calls them) when some grave person appears and foretells what is to be done, 
Aug. de spir. & lit. c. 25.  as did Onias, and Hieremy, to judas Machab●us; or by way of visions, 
By Visions.  when things have the event indeed, as they appear in show, as happened to S. Peter, who 
(a) Act. 15.  saw an Angel, when indeed the Angel did free him out of prison; or by way of Dreams, 
By dreams  when apparitions of mysteries are shadowed in figures, not understood in sense and signification, such as was Pharaoh his Ears of corn, and Nabuchodonozer his Statue.  
All which, whether interior or exterior, though they be properly divine, of God, and good Angels (of which is frequent mention, and examples both in the old and new Testament) yet because they are sometimes diabolical, of the Devil, who by suggestions and illusions doth imitate them; and sometimes natural dispositions or diseases of body, whose affections and imaginations are not much unlike to them: And because of the later sorts, that is, visions and apparitions, of which is the greatest difficulty, examples in scripture, and ancient histories (for I will forbear latter times) are many and authentical, how sometimes God, sometimes Angels, sometimes Devils, sometimes Souls out of Limbo, Paradise, Purgatory, Hell, & Heaven have appeared: therefore I will first produce some examples of every one, 
Apparitions of God.  and then show, what difficulty there is in discerning one of them from another. 1. For apparitions of God, we have examples, how he appeared to 
(a) Gen. 3.  Adam in Paradise, to 
(b) Gen. 6.  No in the Ark, to 
(c) Gen. 17.  Abraham in Haram, in Mambre, in the mountain, to 
(d) Exod. 3. Gen. 6. Gen. 20.  Moses in the fiery bush, in Egypt, in the mountain, and in the Tabernacle, and to 
(e) Gen. 32.  Agar, in the desert, to 
(f) Exod. 11.  Samuel in the Temple, and to all the Prophets, and many of the patriarchs; in all which it is said, Our Lord spoke, our Lord appeared, which he did in the shape, now of a man, as to Adam; now of three men, to Abraham; now of a Wrestlar; to jacob; now of a fire, to Moses; now of a Cherubin to 
(g) Ezech. 6.  Ezechiel; now of 
(h) Isa. 6.  a Thorn, to Isaias; now of 
(i) Dan. 7.  an old man in a white vestment to Daniel, (though it be more probable, that not God in person, but an Angel representing God, did appear.) 2. For apparitions of Angels, we have examples expressly of them, how they appeared to 
(k) Gen. 21.  Lot, to forewarn him of the destruction of Sodom; to 
(l) Gen. 23.  jacob, to encourage him against Esau; to the 
(m) joshua 2.  Israelites, to direct them through the desert; to 
(*) judic. 6.  Gedeon, to make him Captain against Madian; to 
(n) Toby 6.  Toby; to accompany him in his journey; to 
(o) 4. Reg. 1.  Elias, to send him to reprehend Ochozias; to 
(p) 2. Reg. 14  David, punishing and killing the people; to 
(q) Luc. 1. In what places.  Zachary, and to the Virgin Mary, revealing secret mysteries to them. Which apparitions, if we respect the place, were made either in the garden, as to our 
(r) Luc. 22.  Saviour; or in the fields as to 
(s) Gen. 32.25.  jacob; or in the desert, as to 
(*) Gen. 32.  Agar; or in the house, as to 
(t) jud. 6.12  Gedeon; or in the furnace, as to the three 
(u) Dan. 3.  Children; or in the Temple, as to 
(w) Luc. 1.  Zachary; or in prison, as to 
(x) Act. 10.  Peter; 
To what kind of persons.  or at the Sepulchre, as to Mary Magdalene. If the state of persons, they were made to our Saviour himself; to Christians, as S. Peter; to jews, as joseph and the patriarchs; to Gentiles, as Heliodorus, and the three Kings; 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; 
In what times.  and bad, as the Sodomites. Also some before Christ, some after Christ, some in Christ's time, some in the law of Nature, some of grace: so that in all times, and at all places, 
Apparitions of Devils in the shape of beasts.  & to all sorts of persons these revelations of Angels have been made.  
Thirdly, for apparitions of Devils, (whereof some are said to be Pythonici, or Soothsayers, some Paredrij, or Familiars, some Catabolici, or possessors and tormentors of men, 
Delrio disqu. lib. 2. q. 30.2. p. 160.  some Oniropompi, or dream makers) we read of their visible apparitions (to omit their imaginary) how they have appeared often, and in many shapes; sometimes of Beasts, as of a serpent to 
(a) Gen. 2.  Euah, and Leonard of 
(b) Mar●l l. 5. cap. 7.  Corbie; of a Dog following them, to 
(c) jovius in Elench.  Simon Magus, and Cornelius Agrippa; of a Horse, to an Earl of 
(d) Hugo Flor. Chron. Pet. Clun. lib. de mir.  Mascon; of a Cock, to 
(e) Metaphr. apud Surmense Maij.  S. Pachomius; of a Crow, to 
(f) Damian. in eius vitae.  S. Romualdus; of a Fox, to 
(g) Hieron. in Hilar.  S. Hilarion; of a Dragon, to 
(h) Marulus lib. 5. cap. 7.  S. Margaret, and to Gonzales of Castille; of Lions, Bulls, Bears, and Wolves to 
(i) Athan. vita S. A●.  S. Anthony; of a Dog, to 
(k) Su●. eius vita Maij mense.  S. Dunstan; & ordinarily of a Cat to Witches, and of Wolves 
(l) Remig. c. 13. l. 1. daem.  to terrify, & of Bees, and flies to trouble & distract 
(m) joan. Nid. l. ult. Forniicae.  men. Sometimes of men or women, (and to 
(n) Sozem. lib. 6. cap. 28. Of women and men.  Apelles like a beautiful woman) as to our Saviour Christ, like a Venerable man 
(o) Matth. 4. Beat. Vincen. mag. hist, Stel. in Lucam. Gen. concord. Caiet. 3. part q. 7.  in his tentation; to Saul (in some opinion) as 
(p) Cyp. de ador. Anast. l. 3. q. 37. 2. Reg. 28.  Samuel, by the Pythonise; to 
(q) Sulpit. vita Martin.  S. Martin, as a King with a Diadem; to a Boy (in S. Gregory) as a black 
(r) Greg. 4. Dial. 10.  More; to S. Robert the Abbot, as a frizzled 
(s) Sur. t●m. ●. Inn. 7.  Ruffian; to S. Maximus, as a Mariner with a ship; to Euagrius, as a Clergy man; to Macarius, as a reaper of corn, and an Apothecary; to Nathanael, as a Carrier whipping his 
(*) Marul. l. 5. c. 7. Sab. exemp. lib. 10. c. 23.  horse. In all which he always appeared in some deformity, as either in a body black, pale, dirty, stinking, or terrible, or with a face foul, black, and deformed, or with a nose hooked, a mouth wide, eyes hollow, or fiery, feet club or cloven, toes like claws, or some great deformity of body, as is 
(t) Tyreus lib. 1. de apparit▪ c. 5. Seba●t. Michaelis pneumat. c. 4. Binsfeld. confess. malefic. praelud. 12.  observed, God not otherwise permitting it, the better to discover him; sometimes in the night to men, either waking, as to 
(u) Luth. de Missa abrog.  Luther, when he taught him to abrogate the Mass; or sleeping, as to 
(w) Zuing. de supplem. Eucharistiae.  Zuinglius, in what colour he knew not, when he taught him to expound the words of the Sacrament, figuratively; and to 
(x) Luth. sup.  Oecolampadius, when he killed him in his bed: sometimes in the day, as to 
(y) Luth. lib. cont. Carol.  Carolostadius, when in the pulpit he stood by him; sometimes he appeared in shape of Saints, Angels, and Christ, and God himself, 

Of Saints, Angels, Christ and God.  
Of Incubi▪  
Of Chimeras.  
As God.  
As servants. Apparitions of souls in Limbo.   of which see examples afterwards; sometimes of Incubi, and Succubuses, lying with men, or women, and by art getting of children; sometyms of Centaurs, Scylla's, Chimeras, Gorgon's, Cerberus, Harpies, and other monsters terrifying men; sometimes seeking adoration, to be worshipped as Gods, which they require of Witches; sometimes showing a serviceable obedience, as when to Magicians they either at certain words of Magic, or at certain constellations of stars, or upon certain days of the week, as Friday at night, they rise up, appear, and disclose things secret, as treasures; or foretell things to come, as the events of battles, or the like. All which in what shape they please, & to whom God permits, the Devils perform.  
Fourthly, for apparitions of souls out of Limbo, before Christ, we have the examples of Moses from Limbo, and Elias from Paradise, to our Saviour, and the three Apostles 
(z) Math. 1●  in the transfiguration; of Onias the high Priest, and Hieremy 
(a) 2. Mach. 15.  the Prophet to judas Machabeus▪ and the people; of Samuel the Prophet 
(b) Eccl. 46.23. 1. Reg. 28.  (according to 
(*) Aug l. de cura pro mort ●. 15. Ambr. lib. in Luc. Basil▪ ep. 80. martyr.  S. Augustine, and others) to Saul the King, telling him, saith Ecclesiasticus, the end of his life, and exalting his voice out of the earth in prophecy, or as it is in the Greek, after he had slept, or was dead, prophesying.  
Fifthly, for apparitions of souls out of Purgatory, we have ancient exampls; of Paschasius a Deacon seen by Germanus▪ Capuanus, in the Bath of Angulanus; of justus freed by 30. Masses of his brother Copiosus; of another helping a Priest at the Baths, and helped out of Purgatory by his Masses, all three cited by S. Gregory 
(c) Greg. l. 4. dial. c. 4. & 55.  the Great; and of the sisters of 
(d) Bern. vit. S. Malachiae.  S. Malachias, and 
(e) Anton. 3. p. Chron. tit. 23. cap. 7.  S. Thomas of Aquine, both appearing & relating themselves freed by their Brother's masses. With many other of later times, too long to be set down.  
Sixthly, for apparitions of the Damned in hell (to omit the apparitions of Infidels, such as are related of Romulus to 
(f) Plin. de viris illustr.  Proclus, exhorting the Romans to worship the Gods; of Homer, to Appion the 
(g) Plin. l. 3. cap. 2.  Grammarian, telling him his own Country, and friends; of Achilles, to Apolonius; of Severus to 
(h) Philostr. vita Apolonij  Heliogabalus; of Castor, & Pollux 
(i) Phil. in Anton. Val. lib. 1. cap 6.  in the Latin War; of the Ghost at Athens related by Pliny, to be lean faced, long haired, and hands and feet 
(k) Plin. lib. 8. epist.  chained: To omit, I say these Infidels, we have of Christians, the examples of Theodoret 
(l) Greg. Tur lib. 8. cap. 5.  the Arrian King, carried between john the Pope, and Symachus the Senator (both whom he had killed) into Vulcan's forge; of Chilpericus 
(m) Greg. l. 4. dial. c. 51.  the wicked King of France, seen by Guntran the King, carried between three Bishops into a hot caldron; of a Bishop of 
(n) Marulus lib. 1. c. 11.  Ancona, seen by Elias an Hermit standing before God's Tribunal, and carried to hell; of a Nun 
(o) Ado. in chron. aetat. 6 Apparitions of Saints.  in S. Laurence Church cut in pieces before the altar; of (*) Eubronius an Apostata, appearing to one, whom he had used cruelly, and carried into hellfire. And so many more too pitiful to be remembered.  
Seaventhly, for the apparitions of the souls in heaven, we have the examples first of our Saviour, to S. Paul in his way to Damascus 
(p) Act. 9.4. ●2. 7.26.14 1. Cor▪ 15.8. ; to S. Peter flying from Rome, and saying he went to Rome to be crucified again 
(q) Ambros. Anxiat. Bafil de nova trad. Greg. in 4. psal. poenit. ; to Carpus Bishop of Crete 
(r) Dion. Al. ad Demoph.  with multitudes of Angels, reprehending him for too severely punishing a lapsed Brother; to Peter Bishop of Alexandria, complaining that Arrius had torn his coat 
(s) Sur● tom· 5.15. Novemb ; to S. Martin in the half coat which the day before he had given, for his sake, to one naked: next of our Blessed Lady (I recount only those which are ancient) to 
(t) Benterus chron. hisp. c 23  S. james in Spain at Saragossa, for erecting there a Chapel, now in great veneration; to 
(u) Greg. Nis in vita eius.  S. Gregory Thaumaturgus in a glorious shape; to 
(w) Greg▪ 4. Dial. 14.  Musa a Virgin, in S. Gregory his dialogues, for the amendment of her life; to 
(x) joan. Hieros. eius vita.  S. john Damascen, restoring his hand cut off for defending Images; to 
(y) Niceph. 14. hist. 24.  S. Cyrill, admonishing him to be friends with S. Chrysostome; to 
(z) Niceph. l. 1· hist. c. 1●.  Narses, in all his battles against Totila; to 
(a) Prat. spirit. c. 14.  Cyriacus an Abbot, for the burning of Nestorius' writings; to the 
(b) Greg. Turo. gloria martyr. c. 8.  Architect of Constantine the Great, building a Church; to the Son of a 
(c) Greg. Tur c. 8.  jew cast into an heat Oven, by his Father, for receiving the Blessed Sacrament among Christians; to Pope Liberius, and 
(d) Anton. p. 4. lit. 5.  Patricius, about building S. Maria ad Nives; to 
(e) Trith. l. in Monast. Herson.  Rupertus an Abbot, giving him a quick wit, and understanding of Scripture. All which are of our B. Lady. Of other, Saints we have the apparitions of 
(f) Synod. 7. cap. 2.  S. Peter and Paul to Constantine, and curing his leprosy; of 
(g) Niss. eius vita.  S. Philip, & S. john Evangelist to Gregory Thaumaturgus, showing a work of piety to be done; of the 
(h) Procop. l. 6. de aedific. justin.  Apostles at Constantinople, in thanks of justinian building them a Church; of 
(i) Rudolph. Babemburge de veter. Princ. Germ. zelo.  S. james to Charles the Great, helping him to recover Galicia from the Saracens, and to Rainerus, and Alphonsus Kings of Spain, against the Moors; also of 
(k) Amb. ser. 19 de pas. S. Agnetis.  Saint Agnes, to Constantine the Great his daughter; Geruasius 
(l) Oros. l. 7. cap. 36.  and Protasius, to S. Ambrose; Potamiena 
(m) Euseb. hist. cap. 5.  origen's scholar to the torturer, foreshowing his martyrdom; 
(n) Aug. lib. de cura mort  Felix Nolanus, defending his City Nola; 
(o) Metaphr. in Theod. martyr.  Thoodore Martyr, admonishing Euxovius to avoid meats sacrificed to Idols; 
(p) Niceph. 10.12.  Cosmas & Damian, curing justinian sore sick; 
(q) Procop. aedific. justin. Delrio disqu. lib. 2. q. 26. sect. 5.  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. Steven, by Prudentius of Fructuosus and his company, by Lucianus of Gamaliel, by Palladius of Colluthus, by Theodoret of S. john Baptist, by S. Athanasius of S. Ammon. And who desires to see more, may read in Delrio, the like apparitions in every age of christ, how some appeared, as our Saviour, and Valeria in the first. How Potamiena, and others in the second. How our Blessed Lady, S. john, S. Cyprian, and diverse African Martyrs in the third. How our B. Saviour, 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. john Baptist, S. Martin, S. Gervase and Protase, S. Ambrose, S. Eulalia, S. Fructuosus, S. Felix in the fifth age. How our B. Lady, S. john, S. Peter, and Paul, S. Bartholomaeus, S. Steven, S. Eutichius, S. Tetricus, S. john Silentiarius, in the sixth age. How our B. Lady, S. Iwenall, S. Eleutherius, S. Leocadia, in the seaventh age; and so downward in all ages until this present time, or near. All which being not only ancient for the time, as being within the first 600. years, but also made credible, by the sanctity of them who did appear, by the grant of them to whom they did appear, and by the authority of them who believed, and related that they did thus appear; may in prudence and piety be credited, and cannot without levity and temerity, be condemned or rejected. And thus much of the variety of spirits, and the certainty of their apparitions. It remains that we show the difficulty in discerning these spirits, and the apparitions of them, and by the same convince the insufficiency & inability of Private Spirit to discern good spirits from bad, revelations from illusions, and true faith & doctrine, from false & erroneous.   

Of the difficulty to discern these Spirits. SECT. II.  
THE first difficulty of discerning thes spirits ariseth upon the difficulties which are in particular about these several sorts of spirits, & the apparitions visible made by them. 
Difficulties in discerning of any spirit.  And first of the spirit of God, great difficulty hath anciently been made, whether God did appear in his own proper body, or in one assumed, that is, whether he had such a body, 
About the spirit & apparitions of God.  or such parts of a body as appeared in show, and are by scripture attributed to him; that is, whether he had head, turns hands, feet, and the rest of the parts of a body, or not? Also as yet great difficulty is made, supposing (as it is most certain) that he is a mere spirit, whether God himself did appear in assumed bodies, or some Angel in his place, representing his person: & if himself should have appeared, whether the Father, the Son, or the holy Ghost? And if the holy Ghost, whether he assumed that flesh of a Dove, 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 Dove thus assumed, whether it may be adored and prayed unto, as God, and the holy Ghost, which assumes it?  
Of the spirits of Angels, 
Of Angels.  great difficulties are made of their nature, whether it be corporal or mere spiritual: if spiritual, whether all be of the same, or of diverse 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 understand one another; how, & by what virtue they move themselves, and other things; how they are distinguished in orders and Hierarchies; how they have and perform the custody of men. Concerning their assumed bodies, it is doubtful & difficult whether they inform them, or assist only in them; how, and of what matter they do make, and frame them; how, and what operation or motion they exercise in them; whether any vital or external operations, as of eating or drinking; or any sensual, or external, as of hearing, or seeing; or any internal, 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 fantasy only, & by the fantasy to the soul, or immediately to the superior part of the soul also.  

Of Devils.  Of the Devils, great difficulties be made, how they fell from grace, by what sin, of pride or envy, into what place; of hell only, or the air & earth also; in what number, more than the blessed, or fewer; how they are tormented with material fire; and how they carry their torments with them, while they torment others, and yet the fire torments not those others in whom they are; how they enter, possess, 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 beasts, and the like, or made of the air; how they can abuse women, and beget children; how they cause thunders, lightnings, & storms; how they tempt men, oppose the Angels, hate God, and all good; how they are divided into orders, & Hierarchies; how a subordination, and confusion stands among them, with many such like?  

Of souls departed.  Of the souls departed are many difficulties; as whether in person Samuel himself, or a Devil for him, appeared before Saul; whether Moses from Limbo, and Elias from Paradise before Christ; whether their apparitions be internal only to the fantasy, and imagination, or external corporally to the senses also? If internal, whether the souls can, or Angels for them do, produce these fantasies? If external, whether their apparitions be personal, in their own presence, or representable by Angels for them? If personal in their own presence, whether the souls in Purgatory only, or those in heaven, and hell also, do in presence personally appear? If all of them, whether present in their own bodies in which they lived, or in others by them assumed? If in assumed and made bodies, whether made by themselves, or by Angels for them? If in bodies made by Angels, whether they can inform and give life, or else inhabit, & give only motion to them? If only motion, what quantity they can move, greater than their own body was, or less? to what distance, further off or nearer? By what virtue, natural, or superadded they can move them? What operation they can exercise in them, whether natural of working & moving; or vital also of eating and sleeping; or sensual also of delectation, or aversion, and which is most intellectual, of reasoning & speaking? If they use reason, whether they know what is done on earth, how they know it, by revelation from God, or by relation from Angels, or by Species or forms of their own retained of old, or acquired anew? Whether they understand where they are, and what they do? Whether they in Purgatory can by prayer and satisfaction be freed? Whether they who are in heaven, or hell, can increase their joys, or pains? With many more such like.  
Of all which, if one should ask any ones private spirit, or the diverse spirits of diverse ones, and seek for a certain resolution of them; what answer would their spirit afford? Or what agreement would be among them, or their answers, or what certainty can be builded upon 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 resolve 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 corporal; which effect is of God, which of the Devil; which is to be believed and followed, which to be forsaken and abhorred, that he shall find himself more doubtful than before, and deeper plunged in difficultyes, the further he proceeds in inquiries. And thus much of the first reason of difficulty, to discern the difference of spirits.   

Of the difficulty, and uncertainty of the rules of discerning Spirits. SECT. III.  

Difficulties of discerning spirits upon the uncertainty of the rules of discerning them.  THE second difficulty of discerning these spirits ariseth upon the variety and multiplicity of the rules & means, which on the one side men, holy, learned & experienced, after much practice of devotion, great labour of study, & long experience of time, either by illumination from God, or by diligence, industry, or by subtlety of observation have made, observed, and in large Treatises left to posterity, for the discerning of these Spirits. 
Vincent. Ferr. tract. de vita spirit. cap. 22  And which, on the other side are so uncertain and doubtful, that what by the infirmity of man to discern them, what by subtlety of the evil spirit to deceive in them, few can with any certainty, and infallibility rely, 
Turrecremat. praefat. defence. revelat. D. Brigittae.  and depend upon them.  
First therefore for my own, and the Readers instruction, I will set down the rules, out of diverse and large treatises collected, which usually are given for discerning these spirits; 
Carlerius p. 1. sportae fragment.  and next, show the grounds and reasons of the uncertainty and fallibility of them; and out of both, infer the insufficiency, and inability of every man's private spirit, to make an infallible estimate and judgement of them, and thereby to rely, 
Ferrar. compend. revel.  for himself and his estate of salvation, upon this his spirit, and the opinion of it. 
joan. Francis. Picus lib. ultimo de praenotion. Ribera lib. 1. vitae S. Teresae. Gerson tract. de distinct. verarum revelat. lib. de probat. spirituum. Bonaventura process. relig. tract. 1. Puent. dux spiritual. tract. 1. cap. 23.24. Delrio disquisit. lib. 4. c. 1. quest. 3. sect▪ 1.   

SUBDIU. I. Rules to discern which are good spirits, and which are bad.  
AND first for the means, signs, 
Signs of evil spirits.  or rules of discerning these spirits good, or bad, though there be no great difficulty, or uncertainty in discerning spirits which are evil, as the spirit of the Devil, and his instruments the flesh, and the world; for that the good spirit of God, of an Angel, or of grace cannot suggest those wicked cogitations, nor perform those unlawful actions, which the bad spirits both can and do; as for example, they can neither lie, deceive, blaspheme, nor persuade heresy, infidelity, perjury, and sacrilege; nor commit uncleanness, and lewdness, by way of Incubi, or Succubuses; nor obey Enchanters, Magicians, Witches, for wicked uses; nor work and leave in good souls, doubts, troubles, and despair of God, & salvation; neither use they to appear in horrible and deformed shapes of beasts and monsters: All which, and such like are proper to the bad spirit, & sufficient rules & signs to discern him by these fruits and effects. Yet because the bad spirit, the Devil, both can, and doth often counterfeit, and in show perform the same exterior actions, which the good spirit doth (as by examples shall afterward be showed) therefore I will propose only the Rules, and signs which are given for the discerning of the good spirits (of which is the most difficulty and uncertainty) and of their motions, illuminations, and inspirations.  
First therefore for the discerning of the good spirits, 
Rules to discern good spirits.  under which title I include all sorts of motions which come immediately 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 mediately, or immediately) the rules, and signs to discern them, are taken, some from the object, 
Puent. dux spirit. tract. 1. cap. 23.24 25.  & matter which is proposed, some from the manner, & circumstances how it is proposed, some from the fruits, and effects which it worketh.  
The rules, and marks drawn from the object & matter, are. First that the good spirit inspires, & moves only to verity, 
The good spirit moves 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 whasoever is contrary to faith, and the grounds of it, as scripture, tradition, Church, Counsels, & consent of Fathers, is not from the good, but the bad spirit.  
Secondly, that it moves only to matter of piety, 
Piety.  and sanctity, and to nothing contrary to good life and manners, or to the law of God, or natural reason. Therefore what is sin, & impiety by commission, or omission, against reason or grace, is from the bad, not the good spirit. Whereupon it follws that, as the Prophet saith, the spirit of God is Corn, and Fire, 
jerem. 23.29  & a Hammer, because it nourisheth, & strengtheneth with verity & virtue, as Food; it enlighteneth & inflameth with illuminations and inflammations, as Fire; and beateth & mollifieth, with contrition & mortification, as a Hammer: but the spirit of Satan is as a Dream, and Chaff, because it follows things apparent, not true; & things vain and not solid; things that tend to ill, not to good. Wherefore when it proposes things either true, or good, it is neither to be believed in the one, nor followed in the other, because in the end and application it doth deceive, and brings danger in both.  

Sometimes in general.  Thirdly, that it moves sometimes to these verities and virtues, as to know, love, and follow God in general, only leaving the application, and particulars to the direction of others, for the matter, the manner, the time, the place, or the like, as it did S. Paul to be a Christian, leaving him to Ananias to be instructed what he should believe and do. And jephta to make a vow, according to the Prophet Isay, who yet by his own spirit, 
Isa. 11.29. Ambr. lib. de virginit. circa medium.  as faith S. Ambrose, choosing the particular, erred and did amiss.  
Fourthly, that when it moves in particular to extraordinary works, as for example, of penance & fasting, as it did S. Antony, 
Sometimes in particular  Simeon Stelites, & S. Katherine of Sienna to fast many weeks, and months; or of obedience, as it did Abraham to offer in sacrifice his son; and others to walk on the water, set upon Lions, or the like; or of martyrdom, as it did some Virgins, and Martyrs to cast themselves into the water or fire, to prevent tentation, or confound the Tyrants; all which it did for the fuller trial of the persons, the greater honour of God, or more edification of others: When I say, God moves or inspires to these extraordinary works, then ordinarily he doth it with that sense of certainty, that he leaves no doubt of it in the soul; with that vehemency of motion, that the soul presently proceeds to execution; with that subtlety of attention, that in the operation, the soul can hardly attend to any thing else, but that which is good, and of God.  
The rules and marks drawn from the manner of proceeding of the spirit, are. First, 
In the superior part of the soul.  That when the spirit doth work any good motion immediately in the superior part of the soul (as in the Understanding, revelations and illuminations of truth; In the will, 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 mediation, or ministry of any species in the outward senses, or of fantasies in the interior imagination (to which the power of the bad spirit is limited;) that than it is the spirit of God, which sometimes enters in, knocking at the door of the soul by holy vocations and admonitions to call it from sin to grace, from vice to virtue: sometimes having got entrance doth work & labour in the soul, either enlightening the darkness, or inflaming the coldness, or moistening the dryness, or righting the crookedness, or mollifying the hardness, or awaking the drowsiness, or curing the sickness, & reviving the senselessness, which it finds in the same. Somtims it proceeds so far, as now to infuse a copious light of knowledge, revealing secret senses of scripture, deep mysteries of faith, high points of contemplation; now to instill a pleasant dew of consolations, and comforts in spituall practice, and of content and sweetness, in enduring afflictions; now to perfume it with a fragrant odour, either of the incense of Devotion, or of the myrrh of Mortification, or of the sweet sent of all heroical virtues and perfections, wherewith the soul is rapt, as it were, out of the sense of bodily feeling, up to a glimpse, to a taste, to a sweetness, to an union with God, so far, that it is no more where it lives but where it loves, now wholly absorbed, ravished, and inflamed, and transformed into God, and God into it. All which are a sign of the spirit of God,  

With pure intention.  Secondly, that the spirit of God thus settled in the soul, doth as it were with two eyes look out, & abroad, into all things. That is, with the one of pure intention, which seeks, not our own 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, 
With discretion.  which proceeds in measure, not going further in any practice, than our ability will extend: In weight, valuing things of necessity, before things voluntary, of justice before charity, of obligation before supererogation: In degree, first moving, then walking, then running, and lastly flying, and that by step to step, from the bottom to the top, embracing first the feet, next the knees, than the hands, & so to the face, and presence of our Saviour: In order, contenting ourselves with ways ordinary, plain, facile, usual and commodious to ourselves & others, not aspiring to works & effects extraordinary high, prodigious, miraculous, beyond reach of our reason, and without benefit to any. And in all, it persevers, & proceeds with vigilancy, and diligence, without stop, interruption, or retiring in the course of virtue and perfection.  
The rules, and signs drawn from the effects and operations of this Spirit, 
With a spiritual taste.  are: That the spirit of God, for the most part, hath, and doth cause such a spiritual savour, and taste in the soul where it is, that as a man is known by his voice and visage, as honey is discerned by the taste & sweetness: So the motions, illustrations, and the voice, and speech of God are discerned, and known by a certain proper, divine, and spiritual taste and sweetness, which, men accustomed to them, and practised in them, can by a supernatural instinct of grace (as a child doth his mother, by a natural instinct of nature) better discern in themselues, then express to others; and fullier satisfy and content themselves with them, then give any reason of them; saying with the Prophet 
(1) Psal. 33.9.  David, that they taste, and see, that our Lord is sweet; & with the Apostle, that they 
(2) Phil. 1.9.10.  abound in knowledge, and all understanding approving the better things; & yet they know not with the Evangelist, 
(3) joan. 3.8  whence it cometh or whither it goeth, why it is caused, or how long it remains, but only they taste and feel it, and so rest satisfied in it.  
Thirdly, that the spirit of God doth work in the heart a true and solid humility, 
Humility.  whose acts and effects are, 1. To fear, refuse, or at the least unwillingly accept these extraordinary visitations being offered, preferring the ignominy of mount Caluary, before the glory of mount Thabor. 2. To conceal, and hide, not relate and speak of these gifts being received: but discovering them only in confession for counsel, and that less willingly than sins. 3. To desire, to be contemned in matters not only honourable of the world, but spiritual, as to be reputed wicked by persons not wicked but good, so long as no scandal is thereby likely to ensue. 4. To wonder that so worthy gifts should be in so unworthy a person, & that God should bestow so much good upon one so bad. 5. To feel rather a shame and confusion for the deformity of sin, than a joy & content in the dignity of the gift. 6. Not to desire these great and extraordinary visitations, but more ordinary acts of love, purity, and humility. 7. Not to esteem of ones self better for them, but to account others more holy without them. 8. Not to presume upon any security or favour for having them, but rather to fear greater obligation, unworthiness, and ingratitude for not well using them.  
Fourthly, that the spirit of God doth work a perfect obedience: 
Obedience.  first of the will, against self love; secondly of the understanding, against self conceit; both of them, first to the will of God, to run the way of his commandments; secondly, to the will of man, that is superior under God, to be ruled by him. Thus did the holy Hermit's accept it as a sign of God's spirit in Simeon Stelites, when being commanded to come to them, and give an account of his austere life, he presently obeyed, and prepared to descend from his rock to them.  
Fifthly, that the spirit of God doth work upon this resignation, 
Resignation  a true mortification. First exterior of the body, to tame the pride of the flesh. Next, and chiefly, interior of the mind, to assuage the rage of passion and affection; & both for that end to attain to purity, not only of mind, but also of body, 
Bonaventur. processu 7. relig. cap. 18.  because visions and apparitions (much more motions and inspirations) though they come, saith one, in the likeness of Saints, of our Lady, or of Christ, are always suspicious, if they bring impurity of sensual motions.  
Sixthly, that the good spirit of God doth bring with it peace, 
Peace.  and tranquillity, joy and gladness, comfort and consolation of the mind, expelling fear, bridling passions, supressing affections, and subiecting all manner of perturbations, to reason and grace. And though it cause some terror, 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 leaves 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 always leaving a good relish after it; but also effectual, in every one according to his state, as in an incipient in the purgative way, rooting out vices; in a proficient in the illuminative way, planting of virtues: in a perfect man, in the perfect way, exercising perfection of action and contemplation. And these and such like be the rules and signs they give to discern good spirits.   

SUBDIU. 2. Difference between good and bad Spirits.  

Difference between good & bad spirits.  THE same holy men the better to distinguish these spirits give also certain distinctive signs, by which comparing the effects of the good and bad spirits together, the difference between them may the better be discerned. And first for exterior visions, apparitions, 
Apparitions.  & shapes or shows of good and bad spirits, they assign difference. First in form, 
Form.  that good spirits appear always in the shape of man, and that comely and beautiful; the bad spirit in the shape often of beasts, and monsters, and these ugly and deformed. 2. In matter, 
Matter.  that the good spirit persuads always to verity & virtue: but the bad spirit always to falsehood and wickedness, either in the beginning or end. 3. In works, 
Effects.  that the good do help and assist us in doubts or infirmities: the bad do revenge and punish our defects or iniquities. 4. In place, 
Place.  that the good appear in places holy, in which piety is practised: the bad in places profane, where wickedness is committed. 5. In time, 
Time.  that good appear ordinarily in the light, as Angels of light: but the bad in darkness, as Angels of darkness. 6. For persons, 
Persons.  that the good appear to good men, to encourage them in goodness: the bad, to bad men, to draw them to more badness. 7. For holy things, 
Holy things  that good do affect and desire: but the bad do fly & abhor things holy and consecrated, 
Thyraeus de apparit. lib. 1. thes. 411. Delr. de mag. disquisit. l. 6. cap. 2. q. 3.  as the presence of the Blessed Sacrament, of Relics, Agnus deies, holy-Water, the sign of the Cross, the name of jesus, the invocation of Saints, with many other; of which, examples are copious, and certain in diverse good Authors.  
Secondly, for the internal motions of the good and bad spirit, they assign these kinds of differences: 
Differences between inspirations and suggestions.  That the good spirit observes an order, and conveniency of age and state in persons; of times and seasons in affairs; communicating wisdom, grace, and gifts agreeable. 1. To the state of persons, Religious or secular. 2. To the dispositions of years, for those which are young or old. 3. 
In order of time, and season.  To the conveniences of times, joyful or sorrowful; reducing by degrees and means, in order and season, all sorts of persons from great sin, to great perfection. The bad spirit observes no such order, but confusedly, and upon the sudden seems to elevate to high thoughts, & wondrous actions, which are nether ordinary nor profitable for the present, & makes show to exalt on the sudden, from the deepest of sin, to the highest step of perfection, thereby to exalt them to pride and self-conceit, and to feed them with novelty and curiosity.  

In the end of God's honour.  That the good spirit desires nothing in particular for itself, and own profit, or delight, nothing with importunity and impatience, but all with resignation to the will of God, so far as it may be to his honour and glory: The bad spirit desires much for its own will & pleasure, & all with importune, and unseasonable vehemency, and perturbation.  

In humility  That the good spirit moves to inward humility, & contempt of ones self, and the more it increaseth in virtue, the meaner conceit it works of one's self, and the better of others: The bad spirit moves to outward humility in exterior things, that it may seem humble and lowly, but works an inward conceit of ones self, and wilfulness in all actions and proceedings.  

In confidence in God.  That the good spirit causes one to confide much in God, and distrust much in ones self: The bad spirit causes one to esteem highly of his own conceit, to presume much upon ones own force, and little to fear his own state & danger. That the good spirit is willing to suffer much for God's cause, and the more it suffers, the more it is contented: The bad spirit murmurs, and repines, and is impatient at all crosses and afflictions, and is disquieted and vexed against those, by whom they are any way caused or procured.  
That the good spirit is merciful and compassionate, showing pity and mercy, 
In mercy.  where it may show justice & severity: The bad spirit is severe, fierce, cruel, and revengeful, even upon those who do subject, and humble themselves.  

In reverence to Saints  That the good spirit shows a respect and reverence, even to the Saints & servants of God, for the honour it bears to God; and also to their Relics, and Images, for the respect it bears to them: The bad neglects both, and refuses to give any respect, or honour to either.  

In observing the Commandments.  That the good proposes the yoke of Christ as easy, & the grace of God as sufficient, and superaboundant to keep his Commandments, thereby to enable men to performance thereof: The bad, proposes the performance of God's commandments as impossible, and God's mercy as facile before sin is committed, thereby to allure to sin; & his justice as rigid and terrible after sin be committed, thereby to draw into desperation.  
That the good spirit, if it work any miracles, illuminate with any revelations, or reveal any secrets of the hart, 
In works of miracles, or revelations.  or events to come, doth do all peaceably, without any extraordinary motions of sobbing, sighing, exulting, or grieving; without ostentation of any such gift, or grace; moderately, without any vehemency of desire of them, or conceit of ones self, or contempt of others for them; compassionately, without aggravating of offences received, or benefits exhibited; and humbly, with submission to the judgement of superior authority, and with conformity to their censure, and correction. The bad doth all contrary; it proceeds in perturbation without peace; in vehemency without discretion; in exagerations without measure; & in obstinacy without relenting in any thing from that which it once conceives.  
That the good spirit uses those ways and spiritual means, which God hath for that present age, time, 
In the conveniency for times.  and place accommodated, as most fit for the spiritual good of souls then living. Therefore as in former ages he prescribed the instinct of natural reason in the law of Nature, the use of ceremonies in the law of Moses, and either strange gift of miracles, and languages, or ardent desires of martyrdom, or rigid austerity of penance in the primitive ages of the law of Grace: so now in these ages, not communicating so frequently the gift of miracles, nor affoarding so usually the benefit of martytdome, nor exacting so severely the former austerity of penance, it moveth us to a more zealous performance of these devotions, which in this time the Devil more violently oppugnes, to wit, frequentation of Sacraments, use of meditation, duties of obedience, veneration of Saints, visitation of Relics, and holy places, and the like. The bad spirit perverts all this order, it affects novelty, it seeks curiosity, it follows after rarities, it aims at singularity, it looks for prodigiosities, and contents itself with nothing, but strains to extravagancy, it seems to know all, strives to do all, seeks to go beyond all, and flies in his own conceit, above all both measure, reason, & discretion.  
That the good spirit keeps in all, a tranquillity of the mind, 
In peace & tranquillity.  with a conformity in all things to the will of God, whether it be the rooting out of vices, the planting of virtues, the exercise of mortification, and devotion, all conjoined with a pure iniention of not seeking ones own, but God's honour; and with a discreet moderation, in being neither too credulous, in believing all, nor too obdurate, in believing nothing, but with advice, and temper, to examine all, and not rashly to receive, or reject any. The bad spirit runs in all, the contrary race; in some things it is troubled and disquieted with fears and scruples; in others lose, & dissolute without care, or conscience; at sometimes fervent and headlong in devotion beyond measure; at others, stupid and dull, without sense, or feeling; in some practices of small importance, violent, vehement, and impatient without reason; in others of moment, negligent, careless and heedless without any esteem or regard; in purposes of good, wavering, and inconstant; in judgement of others, credulous, and temerarious. All which (omitting much which might be said more) may suffice to discern the multiplicity of signs of good spirits, and the difference of them from bad. It remains to show, that neither these rules to discern good spirits from bad, nor the difference between good spirits and bad, are so certain, nor the applying them to every particular event so easy, that the spirit of every private man, can of itself proceed in it, and securely rest himself upon it.   

SUBDIU. 3. The difficulty to judge of these rules and differences of Spirits.  
NOtwithstanding therefore that these rules & signs of a good spirit, and these differences from a bad, be by spiritual men, well and truly thus assigned; and notwithstanding, that it be true, that they serve for good, and moral directions, to discern those spirits, and that any man may proceed probably in his judgement upon them: yet that they neither are in themselves so certain and infallible, nor yet are for so certain assigned, that every man may infallibly rely, and rest upon them without any further director, but that these, both may, and often do fail in many particular events, and that many are deceived in the use and application of them, is by these reasons, here briefly, and by examples afterwards more at large produced, evidently proved.  
First, because such is the excellency both in nature and operation of these spirits, especially Angels, 
1. In respect of man's infirmity to apply them: Which  and Devils above the nature and capacity of man; and such is the weakness and obscurity of man's understanding, in these sensual organs of our corporal frailty; and such is the inconstancy and uncertainty of every private spirit in every particular person, that admit these rules and differences were certain; yet neither is the understanding of every man so intelligent that he knows them, nor his spirit so quicksighted that it can discern them, nor his art and cunning so skilful, that he can always upon every occasion duly and infallibly apply them: but that necessarily upon ignorance, error, or partiality, and affection, in many cases he may, and must needs fail in them. For as all sciences, Law and Physic, 
Cannot apply the rules of sciences.  Mathematic and Music, Logic and Rhetoric, with the like; and all arts and trades of navigation, negotiation, military, or manufactory, & the rest, have their principles & documents, and these some of them demonstrative and certain, which yet few or none can out of their own wit & industry, without both a master to teach, & time to learn, apply and use certainly in the practice of particulars: so in this science of discerning of spirits (which yet is so much more difficult than the former, by how much the spirits are more subtle, the operations more like, the rules more uncertain, and the danger of erring more great) a simple, and unlearned man may, yea often many most learned, and intelligent Doctors (witness, for example, Origen, Tertullian and all learned Heretics ancient and modern) have been grossly deluded, and dangerously deceived, while instead of the spirit of God, of truth, and of light, they have followed the spirit of Satan, error, and darkness, and by it have been conducted, not only themselves, but also millions by their examples, into the pit of perdition and damnation.  
For as the Apostles being troubled with the storm of the sea, when they saw our Saviour walking upon the water, 
Matth. 14.26. Mar. 6.44.  did think he was a Ghost: so there be some, who either upon perturbation, pusillanimity, scrupulosity, tentation, or malice, do imagine every motion of God in themselves, and every vision, 
Takes inspirations for illusions.  revelation, or extraordinary work or miracle in others, to be either mere fancies, & imaginations of man, or else Ghosts and illusions of Satan. Others there be, who on the contrary upon too much levity, & credulity of disposition, or upon too much weakness, and infirmity of the brain, or upon too much pride and presumption of themselues, 
Illusions for inspirations.  do conceive every idle imagination of their own spirit, and every false suggestion of the spirit of Satan to be a vision, inspiration, or illumination of Christ, in which being persuaded that evil is good, and good evil, that darkness is light, 
Isa. 5.20.  and light darkness, that bitter is sweet, & sweet bitter, they do sometimes believe, and adore a Ghost instead of Christ; other while neglect & contemn Christ as a Ghost; sometimes do believe and preach errors and falsehood, as though they were truth; otherwhile condemn truth, and divine verity, as though it were Idolatry and superstition; sometimes do embrace vices & sins, as virtues; otherwhile censure works of zeal, charity, and humility, as acts of passion, baseness and hypocrisy; sometimes do give credit to their fancies, and imaginations of their own, or Satan's spirit, as if they were the spirit of God; otherwhile reject the inspirations, illuminations, & vocations of God, as illusions of Satan. And thus, while they walk 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 devil, & to follow that which is of the Devil, as if it were of God; they believe falsehood, and condemn truth; they embrace painted & shadowed vices, and contemn solid and true virtue; 
Prou. 14.12 16.25.  and so follow Away which seems to them just, but the later end thereof leads to death; and are themselves those wicked, Who are so secure, as though they had the works of just men. And this is the first reason, 
Eccles. 8.24.  drawn from the infirmity of man, why these rules cannot be to us certain and infallible.  
The second reason is, because such is the craft, 
2. In respect of Satan's subtlety, who hath deceived.  and subtlety of Satan the wicked spirit, that as he can transfigure, and show himself in the glory of an Angel, so can he transform his actions into the actions of an Angel, and do the same which the Angels do. Therefore whatsoever exterior actions either of charity, humility, or piety, devotion, mortification, or other virtue, a good man by the inspiration of God doth; a bad man by the instigation of Satan, can do the like. In which, though a difference will appear in the intention, and the end (both which in the good are good, and in the bad are bad,) yet in the exterior action, the Devil can so cunningly carry himself, and so craftily cover his intention, that a quick eye shall hardly of a long time discern him. In this manner hath he carried himself in all or most Heretics, ancient and modern, covering himself under the veil of the honour of God, zeal of souls, verity of doctrine, sanctity of life, word of God, and the like; of all which in many of them he made a fair show, and thereby deceived many. Wherefore S. Paul foretells, 
(a) 1. Tim. 4.1.  That many should come in later times, who shall give ear to spirits of errors, and doctrines of Devils. And S. Chrysostome did affirm: 
(b) Chrys ho. 12. in 1. Tim 4.  That all heresies, and all opinions of Heretics, are from the Devil. And S. Polycarpe did call 
(c) Hier. scr. Ecclesiast.  Martion, the firstborn of the Devil. Thus doth 
(d) Cassian. collat. 7. c. 31.  joannes Cassianus avouch, that himself was an earwitness, hearing the Devil confess, that he was the author of the heresy of Arius, and Eumonius. Thus doth 
(e) Clem. Ro. lib. 2. ●ecogn.  Clemens Romanus, & 
(f) justin. Apol. 1.  justinus Martyr, living in their time, witness of Simon Magus; that by the Devil, and magic he was counted a God, and had his statue to Simon the great God; and that Menander his scholar deceived many of Antioch by Magic. Thus 
(g) I●n. lib. 1. cap. 8.21.24.  Irenaeus avers of Marcus Anaxilaus, and others, that by a familiar Devil they did wonders, and tell things to come▪ Epiphanius 
(h) Epiph. de haeres.  of Carpocrates and the Gnostickes, that they did by familiar Devils, and enchantments allure to lust, domineer over the people, and make show of wonders. The like doth 
(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.  Theodoret, of Basilides and Massilianus; and Eusebius, of Theodotus and Montanus; Cyrillus of Buda; Innocentius of Martion; Hierome of Priscilianus in Spain; & Severus, of one Anatolius, who made himself first Elias, than Christ, and by counterfeit miracles deceived Rufus a Bishop in the same country. Caesareus affirms of the Albigenses, that by the Devil they walked on the water, to confirm their doctrine, till a priest, extraordinarily moved, cast the Blessed Sacrament into the water, at which they sunk, and the B. Sacrament was by an Angel preserved. Malmesbury and Baronius witness, that Fuldo Bishop of Chartres saw the Devil stand by Berengarius, and as it were, with his hand calling many to come to him. Thus did the Emperor Maximilian the first (witness Bredenbach) see the Devil in a bodily shape sit on the shoulder of Luther at Auspurge, anno 1518. and thereby foretold what troubles should arise after his death. Thus doth Luther confess of himself, that he had his doctrine, of abrogating the Mass, of the Devil. Zuinglius, that he had his figurative doctrine from the spirit, black, or white he knew not. Calvin, that his vein of railing was not Ingenij, but Genij, not of his nature, but his spirit, which cannot be a good spirit, because it is a spirit of railing, therefore a bad. Luther affirms of 
(a) Luth. con. Carolost.  Carolostadius, of 
(b) Lib. de missa angul.  Oecolampadius, of 
(c) Colloq. Wittem. an. 1537.  Bucer, of 
(d) Synops. cap. 37.  Marcus Cavikanus, of 
(e) Lib. con. Anabap.  the Anabaptists; Alberus of 
(f) Alber. lib. cont. Carol.  Osiander, Lindan of 
(g) Lind. lib. de fugienda Idolatria.  Campanus, that they had commerce and directions from the Devil. King james often did affirm of Knocks, witness 
(h) Bark. paraen. lib. 1. cap. 3.  Barkclay, that he was a Magician. And this of the anabaptists, by many experiences, is constantly related, that to read, and remember the Scripture, they are taught by the Devil, by whom they are thought, to be willingly, & without torments so possessed, that he speak and continue in them, till they return to the Catholic faith. By all which examples, and many more most lamentable, is proved not only the craft and subtlety of Satan (which is more fully showed in the next Section,) but also (which is by them here intended) the uncertainty, & fallibility of the former rules and means to discern these spirits, since Satan can so cunningly transform himself into an Angel, and his suggestions into God's seeming inspirations, that it is hard to discern viam Colubri super Petram, 
Prou. 30. 2●▪  the way of this adder upon the Rock of man's hart, and to find out his turnings and windings among so many his tricks of deceit and subtlety, of which more in the next Section.    

Of the subtlety of Satan in deceiving, by the similitude of Spirits. SECT. four  
THE third difficulty of discerning these spirits, 
The Devil's subtlety.  ariseth from the subtlety, the malice, and the power of the Devil; for as the Devil is in subtlety of knowledge a serpent, which was more subtle than all the beasts of the earth; in venom of malice, a Dragon, out of whose mouth 
(a) Apoc. 16.13.  frogs (of venom▪ and poison) did proceed; and in power, that great Behemoth, 
(b) job. 40▪ 11.18.  whose tail being as trees of Cedar, and his bones as bars of brass, doth devour rivers, and swallow jordan, in at his mouth: So whatsoever the deepest Understanding that ever discoursed, can invent, whatsoever the extremest malice that ever was conceived, can exaggerate, and whatsoever the greatest power that ever was prevalent in any creature can execute, all joined with the longest experience that time can afford; the same is couched together in this our mortal and potent enemy, the Devil; who as job saith of him, 
job. 1. ●.  Compasseth the earth: And as S. Peter saith, Seeketh whom he may devour like a Lion; 
1. Pet. 5. ●▪  all which is employed to deceive us poor, and miserable men, against whom, in envy to God, whose image we carry, he lays his traps, 
job. 1. 1. Pet. 5.  and sets his snares to catch our souls, and carry them into the pit of perdition.  

SUBDIU. 1. Satan's subtlety, by inward suggestions.  
THIS subtle, malicious, and powerful Serpent, 
1. By inward suggestions, persuading.  Dragon, and Behemoth, the Devil, doth by three ways of subtlety counterfeit the spirit of God, and good Angels, by which he makes the discerning of these spirits doubtful, and difficult. The first is by a secret and lurking manner of temptation, 
According to every one's disposition.  for the most shrouded under the habit of some kind of piety, or devotion, in which with a subtle progress he proceeds by a certain gradation from public & apparent temptation, to a secret fraud and illusion, by which searching the veins, and feeling the pulse of every man's disposition, and by his exterior words or gestures, savouring the state of his soul, whether he be in sin or not, and in what sin, carnal or spiritual; the disposition of his mind, to what he is inclined, to heaviness or mirth, idleness or voluptuousness, ambition or covetousness; the inclination of his passions & affections, in what they are most vehement, to passion or affection, to love or hatred, revenge or lust; the infirmity of his mind, in what part he is most weak, in his understanding or will, his irascible or concupiscible, or sensible part; and the opportunity, or occasions of sin, in which he is most easily catched. He craftily observes when he is idle and vacant from some good employment, in what he is watchlesse and careless, in the custody of his senses or fantasies, to what he is inclined or affected in his delectations or aversions; and there he sets the snares of his subtlety and lays the engines of his powers towards that part, where he finds him most weakly sensed, most negligently guarded, or most apt to bite at his bait.  

1. To public sins.  First therefore he plainly propo●es public & known sins, as murder, adultery, blasphemy, and the like; if they suffer the repulse, he closely suggests secret, and interior sins, as envy, hatred, contempt, obstinacy, or such like; if these take no hold, he watches opportunities and occasions of familiarity, and company to sins sensual and delectable, and uses means and instruments to avarice and ambition; and if none of these will draw men to bite, he baits a fresh with the memory of sins past, or possibility of sins to come; 
2. To memory of sins past.  if none of these catch, he fishes for lesser sins, and smaller imperfections; he labours to work a conceit of an impossibility of perfection, a neglect of virtue, & an omission of smaller duties; 
3. To lesser sins.  which if they fail, he rests and forbears to tempt, and so lulles the soul into a sleep of security, that there by he may at unawares catch it in a trick of treachery, 
4. To a security from sin.  that while it lest apprehends the danger of sin, he may more easily catch it in a trape of sin; with which trick if he do not catch it into his trap, he baits a fresh with a new device of subtlety, he comes as a new man in a shape, disguised in a new manner of fashion, 
5. To vices in show of virtues.  he shapes himself a painted coat of virtue and perfection, and comes out now disguised in a coat of piety & devotion, that thereby he may allure to impiety and superstition; now veiled under the mask of humility and meekness, the better to cover his pride and tyranny; now clothed with a cloak of equity and justice, the easier to exercise his revenge and cruelty; now painted with fair colours of zeal & charity, and beautified with the fairness of the word of God, and truth, thereby the more cunningly to conceal his deformity of malice, and heresy, and to intrude his own word of falsity and impiety. And by this art, he makes slackness in ones charge seem mildness; prodigality in ones estate show as liberality; avarice, appear as frugality; obstinacy, to be accounted constancy; baseness, to stand for humility; sloth for quietness; rashness, for fortitude; perturbation of mind, for solicitude of others good. And thus as he clothes vices with the robes of virtues, so he disrobes virtue, & stains it with the infamy of vice; as mortification with a note of dissimulation; piety, of hypocrisy; charity, of impiety; zeal, of revenge; obedience, of servitude; devotion, of superstition; adoration, of idolatry; & Christ, of Antichrist. When none of these shows, and shapes of virtue will prevail, 
6. The 〈◊〉 and effect of the Devil's subtlety.  he will not stick to persuade good things and pious actions: but than it is either to the less, to withdraw from the greater good, as by too much rigour of exterior, to forget the interior mortification; by too exact performance of ceremonial observations, to omit interior perfection; by too excessive care and solicitude for the zeal of others good, to forget or neglect the obligation of their own good. Or if he persuade to any greater good, than it is either with too great vehemency & fervour to consume one's ability without discretion; or with too much obstinacy and pertinacity to adhere to ones own opinion against obedience; or with too vehement perturbation and disquietness of mind, to distemper the peace & tranquillity of reason; or with too timorous scrupulosity of imagination of sin, to the disquiet of conscience. By which, and such like, he intends to make men unconstant in good purposes, slow in heroical resolutions, fearful in pious executions; he makes them dull in devotion, careless in amendment, precipitate in proceeding, and obdurate in custom of sin and wickedness. In all which the Wolf in sheep's clothing, the Serpent with a woman's face, and the Lion with a lambs skin, that is, the Devil in the show of an Angel, 
Greg.  deceives many, and makes, as S. Gregory saith, Vices seem virtues, and virtues vices; makes men look for a reward, when they deserve a punishment; & makes of high Cedars of perfection, unprofitable branches of hell fire.   

SUBDIU. 2. Examples of Satan's inward suggestions.  
BY this subtlety he persuaded the jews, under pretence of sanctifying the Sabaoth, to condemn our Saviour for curing diseases on the Sabaoth. 
Exampls of Satan's illusions.  He prevailed with judas, under colour of relieving the poor, to censure Mary Magdalene, anointing our Saviour, for waste. He deluded Nicolaus, under colour of community of all things, to make also wives common. 
Of heretks.  He wrought with Origen, under show of perfection of continency, to geld himself; and in pretext of piety and mercy, to grant a general salvation of Devils, and all damned. 
Matth. 26.  He drew the Montanists, and after them Tertullian, under pretext of more mortification, of fasts, & continency from second marriages, to forsake the Church & condemn it of liberty, and looseness. He prevailed with Novatianus, in show of greater detestation of sin, to deny remission of sins after relapse. With the apostolics in imitation of the Apostles themselves, to allow no marriage at all, and to oblige all to make all things common. With the Messalians, or Eutiches, in estimation of prayer, to pray always, and make that alone sufficient to salvation. With the Pacificatours, for the good of peace, to tolerate the Orthodox, and the Eutichian doctrine together. Thus he persuaded the Donatists, in desire of Martyrdom, to kill themselves. The Flagellantes, in esteem of disciplining themselves, to prise discipline as Baptism. Of later times he induced the Anabaptists, as aspiring to extraordinary holiness, to have women, goods, and all in common: and makes in them show of revelations & visions. And as yet, he persuades many, for fear of dishonouring God, not to pray to Saints; for fear of Idolatry, not to worship Relics; in estimation of Scripture, to refuse all Traditions; and in show of attributing more to Christ, to take from a man all merit and satisction, from Saints all intercession, from Angels all custody, 
Of other religious persons.  from the Church all superiority. Thus under the wings of piety hath the Devil hatched many Heresies, and under the veil of perfection, shrouded his most wicked abomination of all falsehood and impiety. We read also in particular, how he persuaded one Hierome a Monk, in Cassians time, 
Cass. col. 2. cap. 3.  upon presumption of God's delivery for his merits, to cast himself into a Well. And another, in imitation of Abraham, 
Cass. col. 1. ● cap. 7.  to attempt the kill of his son, which he had done, if the child had not run away. We read also of ancient times, how in a solemn festivity of the Gentiles made at Caesarea Philippi, he caused a certain Pagan victim cast into a fountain, first to vanish out of sight, and then carried it up into the air, till by the Prayers of S. Asterins, 
Euseb. lib. 7. hist. cap. 14. Bernar. Lutzenbergus cate-log. haeret. Prateolus Elench. haeret. lib. 7. haeres. 17.  the same remained, and did swim on the water. Also in later times he so far prevailed in one Guido an Heretic, that in his life, and at his death, he was esteemed a Saint, & after his death being discovered for an Heretic, and his body to be burned, the Devil defended it from the fire, and elevated it into the air to astonishment of all, till being subdued by holy things, he cried out; We have defended thee Guido so long as we could, now we must leave thee.   

SUBDIU. 3. Satan's subtlety, by imaginary Illusions.  
THE second way of his subtlety is, by an inward kind of suggestion, which appearing in the show of divine revelation, doth lead many into the pit of eternal perdition, making them believe they are inspired by God, when indeed they are deluded by Satan, 
Exampls of false revelations.  whose suggestion in their apprehension runs current for God's revelation. Of which we have examples both ancient & modern, most frequent. 1. How he deluded Cerinthus with many revelations, as from certain of the Apostles, 
Euseb. lib. 3. cap. 22. & lib. 7. c. 10.  witness Caius, and Dionysius Alexandrinus. 2. Marcus an archheretic of that time, with many prophecies, witness Irenaeus. 3. Montanus, with many both visions, 
Iren. lib. 1. cap. 8.9.  revelations, and prophecies, by Maximilla & Quintilla, and with much seeming devotion, and mortification, which deceived even that learned Tertullian, witness Apollinaris, 
Euseb. lib. 5. cap. 15.  Miltiades, Apollonius, and Serapion in Eusebius. 4. Martiades and Martianus arch-heretikes, who made Archangels creators of the world, with many Harmonies, Symphonies, 
Epiph. haeres. 40.  or prophetical Revelations, witness Epiphanius. 5. Manes the Author of the Manichees, julian the Apostata, Vincentins the Donatist, with many such like, witness S. Augustine, 
Aug. ep. 165 & lib. 3. de origin● animae cap. 2. Theod. lib. 4. ●aeret. fabul.  and Theodoret. In like manner he hath deluded many of late, with such like feigned revelations; as the Lollards in England; as the Begards or Beguines in Belgia; the Illuminated in Spain; 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 have sacrificed their children, as in Craven in Yorkshire, 
Delrio Disquisit. lib. 4. cap. 1. q. 3. sect. 2. pag. 263.  diverse anno 1520. questioned for it at York, attempted; or else did sacrifice them, as one Grey a Lincolne-shireman, who for killing and cutting in pieces his own son, and uttering treasons against King james, was executed at Dublin in Ireland.  
In which kind of illusions, he hath gone so far, as to persuade some that they were saints, our Lady, our Saviour, yea the B. Trinity itself. Thus in India he persuaded a famous Doctor, 
Exampls of false Christ's  deluded by the familiarity of a woman (who was instructed, as she feigned, from an Angel) that he should be not only a King, & Pope, who should translate the Popedom to India, but also was more holy than Angels, had the hypostatical union of God offered him, 
Acosta de noviss. tempor. lib. ●. cap. 11  & was the redeemer of the world (quoad efficacian) & for that end should work miracles, which by Scripture & show of miracles, to the admiration of all, even to the fire & death he defended. Thus in Spain he persuaded Gondisalues, that he was the son of God eternal, immortal, & the Saviour of all, even the damned, 
Delrio Proleq Disquit. In Spain.  which he 
(a) Bernard. Fuxens. cattle. lit. G. & N. In France.  published in a book pretended by him to be dictated by the Holy Ghost. In France, he deluded one 
(b) Neubrigenfis l. 1. de rerum Britan. cap. 19 In Poland.  Eun, a Britain, another at Bourges, a third at Bordeaux, all of them to think that themselves were Christ. In Poland, he persuaded one 
(c) Mart. Bitl. in Anal. Guagn. in vita Sigism. Delrio disqu. lib. 2. q. 9  Melstincke in the time of Sigismonde, at Cracovia, to make himself Christ, and with twelve Apostles to pass up and down the Country, and make show of miracles, in dispossessing of Devils, raising of the dead, & doing by magic things to the vulgar strange and admirable, till discovered, they by whipping were forced to confess their illusion. In the Low-countryes' he persuaded 
(d) Prateolus Lindan. Genebrad. Florimund. Gualther. an. 1600. In Belgia.  David George, that he was the nephew of God, borne of the holy Ghost, a third David, the true Messias sent to adopt men, children of God, and to fill heaven. Also a 
(e) Delrio lib. 4. disquis. c. 1. q. 3. sect. 3 In England. Stow 3. Eliz.  Religious woman, that one while the Devil, another while jesus Christ did speak in, and that she had power to consecrate (which she presumed to do) the body of Christ, by the power of our Saviour speaking in her. In England he persuaded, in Queen Elizabeth's time, one Moor, to believe himself 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 believe that he was also Christ, come with his fan in his hand to judge the earth, which Coppinger & Arthington defended, till Hacket was hanged for it. By all which most lamentable examples of Satan's deluding so many, and some so learned, 
Ann. 1591. Elizabeth.  it is more than apparent, that notwithstanding the former rules of discerning spirits, yet Satan can so assimilate himself, and his suggestions to the spirit, and inspirations of God & good Angels, 
Prou. 30.19.  that it is hard to discern viam Colubri super petram, the way of this Adder upon the Rock of man's hart, and to find out his turnings and windings among so many his tricks of deceit, and subtlety. Of which yet in the next Section more are discovered, and by variety of more examples confirmed.   

SUBDIU. 4. Satan's subtlety, by exterior Visions.  

The Devil's subtlety▪  THE third art the Devil useth, is by illusion of sensible visions, and apparitions, that when his inward motions either to sin known, or secret, or to sin under the shadow of virtue cannot prevail, or his suggestions instead of revelations are discovered; 
By apparitions exterior in the shape  then he transfigures himself into visible shapes and apparitions, not of a Serpent as he did to Eva, but sometimes of a holy man. Sometimes of an Angel, sometimes of our Lady, and our Blessed Saviour himself, and the B. Trinity, and appearing in the form of them as though he were one of them. He by that dissimulation seeks to lure souls to his whistle, and to catch them in his net of perdition. 
Of men.  In this manner he appeared to our Saviour in the shape of some venerable man, as is before proved, and tempted him to know if he were God, He presumed to approach to the presence of God, 
Of Angels.  and stood among the sons of God to assist before our Lord, 
job. 1.6.2.8  as though he had been one of them, to obtain licence to persecute job. Thus he climbed up to the Throne of God, and intruded himself among the host of heaven (as Micheas saw him) about our Lord, and his Throne, 
3. Reg. 12.19.22.  and offered to go forth, and be a lying Prophet in the mouth of all the Prophets, to deceive Achab, and make him believe, that he should fight prosperously against the King of Syria. Thus in imitation of the Angel in Zachary, 
Zach. 1.19.  he made to Zedechias, the false Prophet of Achab, horns of iron, and prophesied, though falsely, 
3. Reg. 22.11  With these Horns shalt thou strike Syria, till thou destroyest it: And so brought to Achab, and josaphat to fight, to both their dangers, and Achab's destruction. Thus did he appear to the Virgin and Martyr juliana, in the midst of his torments under Dioclesian, 
Lip. Feb. 16. out of Metaphrastes.  in the shape of a glorious Angel, telling her he was the Angel of our Lord, sent for that end, to wish her to avoid the torments, by counterfeiting the offering of sacrifice, because God was not so cruel as to expect the fortitude of brass in mortal bodies, and had deceived her, if God had not by her prayers, sent a voice from heaven to bewray him, and comfort her. 
Ephrem. vi●. Abrah. E●e.  Thus he appeared to S. Abraha● an Hermit, witness S. Ephrem, in the shape of an Angel shining like the Sun, 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 upon jesus, mad● him vanish away in smoke. 
Anton. vitae Simeon Still.  Thus he showed himself to S. Simeon Stylites upon his pillar, witness Antonius his scholar, in the form of an Angel with a fiery Chariot, and Horses, saying he was sent to take him, as another Elias, to heaven, because the Angels, Apostles, Martyrs, and Prophets, with our B. Lady, desired to see him; & had deceived him, if with the sign of the Cross which he made, as he was about to set his foot into the Chariot, he had not driven him away. In the like sort he appeared to S. john the Hermit, who foretold Theodosius of his victory, and would have had him to adore him. Thus he deceived a certain Monk (witness Cassianus) to whom, after many false revelations, 
Cassia. col. 2. cap. 2.  he showed the Christians with the Apostles mourning, and Moses with the jews rejoicing, & thereby persuaded him to circumcise himself, and become a jew. Thus in the shap of Moses (witness Socrates) he persuaded many jews in Crete, to cast themselves from a Rock into the Sea, 
Socrat. lib. 7. cap. 36. Miscel. lib. 3.  in assurance to pass the Sea dry foot, and so to enter again into the Land of Promise.  
Sometimes this audacious dissembler hath not been afraid to assume to himself (thereby the easier to deceive) the shape and representation of the Mother of the son of God, and of God, of the B. Trinity itself. 
Of Christ.  
Sulpitius Severus in vitae S. Martin● cap. 25. dial. 1. Greg. Turon lib. 2. de vitis▪ Patrum, cap. 10. apud Sur. August. 1.  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 from heaven to visit thee; & had deceived him, if S. Martin inspired by God to know him, had not said: I will not believe that Christ will come in any form, but that in which he was crucified, at which he vanished away. How he appeared to Secundillus a Deacon, in the shape of Christ, in his Cell, saying: I am Christ, to whom thou so much prayest, & thereby not only persuaded him to leave his Cell, and to go abroad into the Country and do good, but also did by him cure diseases and do strange cures; whereupon being by his Superior reprehended, became penitent, commanding the Devil, that if he were Christ, he should show the Cross on which he suffered, 
Bonau. lib. de profect. spirit. cap. 19 Gerson. apud ●ont. supra. & Dauroltium cap. 2. tit. 26 exempl. 3.  he thereupon, and at the sign of the Cross vanished away and left him. How he appeared to other two mentioned by Gerson, and S. Bonaventure, in the same form, saying: I am Christ, to whom the one shutting his eyes, and saying: I desire to see Christ in heaven not on earth; and the other saying: I am not worthy to see Christ, because I am a sinful man, the Devil vanished. How he appeared to S. Pachomius, saying: I am Christ, and am come to thee my faithful servant, 
Dionys. vita Pachomij.  which the holy man by the perturbation of his mind, perceaving to be a Devil, with the sign of the Cross made him to vanish. How to Valens a Monk he appeared like Christ, 
Pallad. c. 31.  accompanied with many Angels, 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 times, we read, that he molested the holy man S. Ignatius, in the founding of his Order of the Society, 
Ribadineira ●ita Ignatij lib. 1. cap. 3.  not only interiorly by suggestions, which he did at his study, when by high and mystical illuminations, he withdrew his attention from his learning the Grammar rules, to which he had seriously applied himself; but also by visible apparitions, 
Orlandinus hist. Societa●. lib. 1. c. 22.  when at Manresa in his first entrance into a spiritual course, he appeared in the form of a beautiful person with many colours, and eyes, compassing the Cross before which he prayed, which S. Ignatius by the pensiveness and perturbation of his mind discovering, caused him by his prayer to vanish. 2. That in the Alpes, the Devil having seduced a Priest, 
Picus Miran. de strigibus.  who had the B. Sacrament about him, to go in curiosity with him to see a wonder, brought him to a palace most beautiful & pleasant, where a Lady in a throne was presented by many, prostrating themselves before her with rich gifts, until 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 Hermit, 
Thom. Cantiprat. anno 1523.  and a Religious man, deceived by him in Germany in a desert place to which they were carried, he appeared in the shape of Christ a King, and our B. Lady a Queen, both glorious, set in a rich palace upon a shining throne with thousands of Angels, and Saints about them, and received all adoration from them, till by the B. Sacrament, which the Religious had in a Pixe, offered to them, all vanished away. 
Bencius Annal. Societat. anno 1590.  That he appeared to certain women about Milan the year 1590. in the habit now of a Monk, now of S. Ursula with many Virgins with her, and now of our B. Saviour, among whom he persuaded one to be Religious, and leave the world, and would not desist, till she told him, 
Surius 6. Iu● cap. 19  she would not do any thing without the advice of her Ghostly Father. And to conclude, we read, how while S. Norbert the founder of the Praemonstratenses was meditating upon the B. Trinity, 
Of the B. Trinity.  the Devil appeared with three heads, telling him, that for his devotion he had deserved to see the B. Trinity, which by the perturbations of his mind, he perceaving to be the Devil, defied him, and so was rid of him. All which, with many more the Devil's apparitions and illusions in histories most authentical recorded, what are they, but so many convincing arguments to prove both the difficulty of discerning spirits, and also the impossibility of every private spirit to do it?    

The difficulty to discern Spirits, proved by scripture. SECT. V.  
THE last reason, 
The difficulty to discern spirits proved by authority of scripture.  to prove 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 gift of discerning of spirits among the gifts of graces gratis given (to some the discerning of spirits) doth show, that as the rest of the gifts, to wit, miracles, tongues, prophecies, and interpreting of Scripture (of which before) and the rest, are rare, extraordinary, and given to few, and that usually and necessarily conjoined with grace, or faith in every faithful believer: so also this of discerning spirits is in like manner, a gift not communicated to every faithful believer, who hath the spirit of God, but rarely and extraordinarily to some, who have the privilege of this benefit bestowed upon them, for the benefit of others. For as it is proper to God both to be, and to be called. 
(a) Pro. 16.2  Ponderator spirituum, The weigher, and discerner of Spirits, in the same manner as he is the knower of hearts, 
(b) 3. Reg. 8.39.  Who only knows the hearts of all the children of men: so doth he communicate this gift to some special persons, whom he makes, as the Prophets call them, 
(c) jere. 6.27  Proovers, and strong proovers in my people, who shall know and prove their ways, in the same manner as in the common wealth are tryers of gold to discern true, from false. And to these by a special prerogative he gives this gift, that they 
(d) 1. joan. 4 1.  may prove spirits if they be good, and 
(e) Psal. 63.10.  try them, as Gold is tried in the fire, and 
(f) jere. 15.19.  separate the precious, from the vile, declaring when it is good, or a good Angel who knocks at the door, and when it is Satan, and the bad Angel, who transfigures himself into an Angel of light. And as this gift is rare, & given only to some; so it is for the most part given to Superiors, 
2. Cor 11.14  who are to direct others in the way of virtue and perfection; & among these, to them who are men humble, as Cassianus affirms, and very spiritual also, because, Not the sensual man, but the spirit of God perceives the things which are of God. 
1. Cor. 2.11.14.  These partly by long experience, partly by wholesome documents, partly by divine inspirations, attain to this perfection of discercerning spirits. By which is apparent, that the science of discerning spirits is hard and difficult, because it requires so special and supernatural a gift, which is so rare and extraordinary, and that to special kind of persons for the good of others,  

Of holy men.  Which is also confirmed by the testimony of holy men, who have laboured much, and been experienced long in this science. S. Bernard, a man extraordinarily spiritual, confesseth that he knew not, When the spirit entered, or when it departed; which way it came, or which it went; 
Bernar. serm. 74. in Cant.  sometyms he could perceive it to be present, or to have been present; but neither when it came, or how it went. Gerson a man learned, who laboured and writ much about this discerning of spirits, 
Gers. de probat. spirituum. Difficillimun est tam multos decern●re, cum in diversis spiritibus multa similitudo reperiatur.  after much discussion, saith: That it is a most hard thing to discern among so many spirits, since in divers and contrary spirits there is sush a similitude of inspirations. Thomas à Kempis, one much enlightened in spiritual affairs, saith: Mark the motions of thine own nature and my grace; for in very contrary and secret manner these are moved, and can hardly be discerned, but by him that is spiritual, and inwardly enlightened. Ludovicus Puentes also a master in spiritual ways, saith: That it seems often an inspiration of God, which is an impulsion of Satan, and it often carries a show of spiritual love, which is indeed false and carnal love. 
Puentes dux spiritu. tract. 4. c. 2. sect. 1.  And thus it remains convinced by reasons drawn from the verity and similitude of spirits by the subtlety and craft of Satan, who so often and many ways, transfigures himself into an Angel, by the infirmity of man's understanding so unable 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 itself, and above the reach and capacity of every private man's ability. 
Inferences.   
Out of all which it doth follow. First, 
1. What visions & apparitions are not to be much esteemed.  that visions and apparitions are often times doubtful 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 signs of holiness and perfection. For as the gifts gratis given, Prophecy, Curing of diseases, and Dispossessing of Devils etc. are given sometimes to persons less perfect in virtue, if not vicious in life, and unbelievers for faith: witness the prophecies of the Sibyls (being Gentiles) of Christ; Of 
(a) Num. 24.17.  Baalam a sorcerer, of the star of jacob; Of 
(b) joan. 11.50.  Caiphas most wicked, of Christ dying for all; Of 
(c) 1. Reg. 1● 6. & 2. Reg. 22.12.  Saul a reprobate, who had the spirit, and was among the Prophets; All which had the gift of prophecy. Witness also the sons of the 
(d) Matt. 1●. 2.  pharisees, who cast out Devils; & the seven sons of 
(e) Act. 19.13.  Sceva, with the exorcists of the jews, who dispossessed many of Devils; 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 certain that they are always of God, or good Angels, but that they often proceed from Satan; and as the visions of those spirits, so also the gift of discerning the same, is neither so proper omni, and soli, to all, and only the good and faithful, but that it is sometimes given to them who are less holy, and more wicked of life. Whereupon holy, and wise learned men, as S. Augustine, S. Bonaventure, and Gerson, advice and persuade, that not only such visions and apparitions are to be feared, yea avoided, and not desired; but also ordinary persons who have them, and make show or ostentation of them, are not to be applauded or admired for them as pious, but severely to be reprehended suspected as proud and dangerous, who are not content to tread the high way and beaten path to perfection, but will seek out new byways, and walk in wonders above themselues. Also many holy persons who have been extraordinarily visited from God with them, have always with that wariness accepted of them, that they did use great diligence to examine them, before they would confide in them. Thus 
(f) Gen. 37.12.  jacob secretly and diligently considered the visions of joseph his son related to him. 
(g) Ios. 5.13.  joshua doubted, & thereupon examined the Angel who did appear to him like an armed man, whether he was of their side, or of the adversaries. 
(h) 1. Reg. 3 9  Samuel heard our Lord when he called him in the night, Samuel, Samuel, but did not answer till he rose and went to Heli the high Priest, to know what he should do. 
(i) 3. Reg. 19 12.  Elias seriously deliberated whether our Lord did appear in the whirl wind, or in the commotion, or in the fire, or in the soft whispering wind. And our 
(k) Luc. 1.19.  B. Lady (cogitabat) did muse or study, that is, maturely, and long (saith Euthymius) consider what kind of salutation that was, whether of God, or the Devil. And the like did the Bishop of Cyprus, at the apparition of S. Barnaby. And S. Ambrose at the invention of Geruasius and Protasius. And other holy Saints in all such like occasions, fearing always illusions of Satan instead of apparitions of Angels.  
Secondly. It doth follow, that it is necessary, to avoid all these and such like dangers, 
Necessity of a spiritual master.  to have every one a spiritual director and Master, on whom as better experienced by practice, & more illuminated by God in his place & function, he may more securely rely, then upon his own spirit or judgement. For as the ways in which men walk are many, & the right way to heaven not easy to be found; as in the way being found there are many either pits to fall in, or thieves to rob, and spoil us; as the science we are to learn is very heard and intricate, to which our natural wit cannot attain, and the diseases & infirmities of our body are many & great for which we are unable to travel so long and laborious a journey: So have we need, & great need of a guide to lead us in a way so uncertain and dangerous; of a Master to instruct us in a trade so hard and unknown; and of a Physician to cure us of so many infirmities and diseases. And as no man hath power to absolve himself of his sins, as no man is made judge in his own cause, as no man is permitted to minister physic to his own body; so God hath ordained that no man shall be instructor & director of his own soul, nor conductor of himself in his way to life, but still depend upon others to direct and instruct him in the same. For thus our Saviour first himself, for example, 
Luc. 2. 4●.  would sit hearing and ask among the Doctors, as though he were a scholar. For this cause he sent his vessel of election S. Paul, 
Act. 9.6.  to be instructed by Ananias, and would not immediately himself direct him what to do. For this, God would not instruct Moses in the mountain himself, but sent him to jethro a gentle, by him to receive direction, how to govern his people. 
Exod. 18. 2●  For this S. Augustine being old refused not to be instructed by his Companions yet young. And thus we read that some who have had familiar conversations with Angels, 
Sophron. pra. spiritua. cap. 109.  were yet permitted by them to hold some errors in doctrine, till they humbled themselves to others, and by them were instructed. For which it is a general rule, that he who will not be a disciple to another shallbe a master of error, and that he who makes himself master to himself, puts himself to be scholar to a fool. All which if it be true in moral sciences, & mysteries of faith; most true it is in discerning of these spirits, in which the difficulty is greater, & the danger of error no less.  
3. To conclude, it doth follow, that since there is such variety of spirits, some good, as of God, of Angels, and of Saints; 
Conclusion That the private spirit cannot be a discerner of spirit's.  and some bad, as of devils, of the damned, of the flesh, and of the world: Sith there be so diverse kinds of motions, & apparitions of these spirits, some intellectual, some imaginary, some sensible and visible: Sith there are so great difficulties to be resolved about these several apparitions, so great similitude in their motions, and apparitions, so many rules and differences, upon long experience, have been given to discern them, and so great skill & cunning is requisite to apply them: Sith there be so many, and so dangerous ways to take, as of Pagans, jews, Turks, Heretics, all differing & condemning one another, all depending upon 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 weak the infirmity of man to discern them, & such and so subtle, malicious, and powerful is man's enemy the Devil, to deceive in them, by counterfeit dissimulation of piety, or by forged illusions instead of revelations, or by outward apparitions in form of Saints, Angels, or God, all by verity of examples confirmed: Sith so special & extraordinary, so rare and unusual is this gift of discerning these spirits: Sith, I say, all this is so as is proved; with what reason and judgement can any man make this private spirit, or rather selfe-seeming conceit of his own brain, a competent, sufficient and infallible judge to discern and decide all these questions and difficulties arising upon them? What brainsick madness, & senseless presumption is it, for every silly, simple and unlearned person, man or woman (all of which challenge this spirit) to assume so much to themselves, and presume so far upon their own conceit, as to discern, and declare which of every one of these spirits is of God, the devil, or nature? which is good or bad? which true or false, either in themselues or others? and upon this presumption, to ground the certainty of their religion, faith, and salvation?  
What greater temerity and rashness can there be, then to build a work so great and important, as is the eternity of salvation or damnation, upon no more solid and certain a ground, then is the proper conceit of every private motion of an uncertain spirit? Surely, if men were not blind, or bewitched, and that either wilfully or foolishly blinded or bewitched, and both so deeply, that they either will not, or cannot see what both sense & reason doth dictate to their own conscience, what both authority and testimony of God, and holy men doth lay before them, what both examples & experience of so many ages doth confirm unto them; surely, they could not but often doubt, and distrust, & many times stagger and relent (their own judgement & conscience, doubtless pricking them) in this their ostentation of the certainty of their spirit; they could not but sometyms enter into consideration, yea and feel a sensible touch of trepidation in soul, and stand in a wonder and amazement at themselves, how they dare venture so far, and stand so confidently in so weighty a matter, upon the judgement of so uncertain, unconstant, & unwarranted, yea corrupted, deceitful, and partial a judge, as is this their private spirit, conceit, & imagination. What man of reason and discretion, or of care & conscience, will not hold it far more secure and safe in these points of eternity, with every good Catholic, to join his spirit with the spirit of the Saints and servants of God, now reigning in heaven, to subject his spirit to the spirit of Gods holy Church here on earth, guided infallibly by an infallible spirit of God, and by conforming themselves to this spirit, to embrace and follow that Faith and religion, that doctrine and discipline, that sacrifice and sacraments, which so many Saints and holy men, so many Confessors and learned Doctors, so many Churches and Counsels in all ages, throughout all Countries, believed in their hearts, professed by their lives, defended by their writings, and sealed and confirmed with their lives & blood? And thus much for the first reason against the private spirit, drawn from the difficulty to discern spirits.    

THE PRIVATE SPIRITS AUTHORITY To interpret Scripture, and judge of Faith, confuted by reasons, drawn from the true and infallible authority, and means of interpreting holy Scripture. CHAP. V.  

What Interpretation, Authority, and means are necessary & infallible for the sense of Scripture. SECT. I.  

SUBDIU. 1. What Interpretation of Scripture is necessary?  
THE better to understand the reasons drawn from the infallible authority, and means of interpreting of Holy Scripture, by which the private spirits authority is confuted, we may consider, 1. What interpretation that is, which is required as necessary. 2. What authority, as infallible, is required to this intetpretation, and in whom it is resident. 3. What means are to be used and followed, as certain by these Interpreters to this interpretation. Out of all which may be inferred and proved the insufficiency of the private spirit, to be either author, or means of this interpretation of Scripture.  
First therefore, when we speak of the sense and interpretation of scripture, 
What interpretation of Scripture is required as necessary & infallible.  we speak not of that sense and interpretation which is only probable and credible, but of that which is certain, and infallible. Not of that which is only for the pulpit and documents of manners, or which is for the schools and subtiltyes of divinity; but of that which is for doctrine of Faith and articles of belief. Not of that which is only to confirm and increase us in that faith which we already believe, but of that which is to persuade and produce faith a new, either in ourselves, when, and why we first believe; or in others, whom we persuade, first to believe. And this is that sense of Scripture, which as it is (being rightly understood, in the sense which the holy Ghost intended) a firm and solid foundation of true faith; so being falsely understood, and wikedly perverted by false teachers, it is the Mother or nurse of all heresies. For as nothing is persuaded as worthy of belief, but which is true, or under the show of truth, and as the scripture is by all granted to be most true: so all use the text of Scripture as a mean to persuade, that which they would have to be believed as true; the true teachers in the true sense, the false in the false sense, both citing the words and text, but the one in that sense and meaning which the holy Ghost intended, 
Scripture abused by Satan.  the other in that which they themselves invented. Which course of false sense, as the Devil first began, when he would have by Scripture persuaded Christ to cast himself down headlong, saying, It is written, 
Matt. ●. 6▪  he hath given his Angels charge over thee: So the members of Satan follow the same way, and labour by the same Scripture to seduce the members of Christ, as the faithless, the faithful; the sacrilegious, the religious; the Heretics, the Catholics. For the jews would by Scripture have proved that Christ was not only not Messias, saying, Search the Scriptures, and see that from Gallilee a Prophet riseth not, but also that he was a malefactor, and such a one as aught to dye, 
joan. 7.52. jews. joan. 19 Turks. Marfil. Ficin. lib. de vera religione, apud Stapl. Princip. fidei controu. 7. l. 10. cap. 1. Vincent. Lyr. cap. 37. Heretics. Matth. 7. Vincent. Lyr. cap. 36. 1. Cor. 11. Gal. 1.6. 1. Pet. 2.3.  saying, We have a law, and according to our law, he ought to dye. And the same is continued both by Turks, who receive both the old and new Testament, but interpreted according to Mahomet's Koran, and also by all Heretics, who seek to fill their books not only with words of Scripture, but (saith Vincent. Lyrin.) with thousands of testimonies, thousands of examples, thousands of authorityes, out of the Law, the Psalms, the Prophets, the Apostles, which expounded after a new and ill manner, would thereby throw down souls from the tower of Catholic faith, to the pit of wicked heresy; being as our Saviour saith of them, false Prophets, or teachers, who under the garments of sheep, that is (saith Vincent. Lyrin. the words of the Prophets and Apostles) are ravenous Wolves infesting the fold of the Church, and devouring the flock of Christ, and saying, Christ is here or there, that is, as Origen expounded it, in this or that text of Scripture; who thus transfiguring themselves into the show of Apostles or preachers of Christ, do labour to transfer the people into another Gospel; who deprave the Scripture to their own and others destruction: And by the words of the Law, saith S. Ambrose, 
Ambros. ad Tit. 3.  impugn the Law, and do frame a false sense of the words of the Law, that they may confirm their own perverse opinions by the authority of the Law. Against all whom we may note the words of S. Hilary, 
Hilar. lib 2. de S. Trinit.  saying: That Heresy is about the understanding, not the text of Scripture; the sense, not the words, is the sin. And of S. Hierome; That the Gospel is not in the words, 
Hier. Comment in 1. Gal.  but the sense of scripture; not in the outward rind, but in the inward marrow; not in the leaves of words, but in the root of the sense.   

SUBDIU. 2. Who have authority to make the Interpretation of Scripture?  

Authority of Pastors necessary to infallible exposition of scripture.  SEcondly, this sense and meaning of scripture, because it is not facile and easy to be known to all, by reason of the great obscurity in the words, the great fecundity in the sense, and the great profundity in the mysteries, or articles believed, (which cannot by every one, nor by any one, without the assistance of the same spirit which penned it, be understood) therefore is necessary some authentical, certain, and infallible authority, for the true understanding of this authentical, certain, and infallible sense of scripture. This authority, because it is in the Catholic Church, & chiefly in the Pastors and Prelates of the same, for the better government of it in true doctrine, upon whom God hath bestowed the infallible assistance of his holy spirit, (as is afterward proved) therefore their authority is necessary for the finding out the true and certain sense of scripture. Whensoever therefore the chief Pastor, or Pastors of the Church using the means for it appointed (of which in the next proposition) do, either ex Cathedra, or in a Council confirmed & approved, or by a general consent, propose, deliver, and declare any sense or exposition of scripture as true, and to be believed as an article of faith in any controversy against heretics, then is that sense to be received, for their authority, as authentical, certain, and infallible.  
From whence ensues, that though in matters of Philosophy and reason we must rather attend what is said, than by whom it is said, and respect rather the force, than the authority of the person who says it; yet in matters of faith we must first respect them who preach, and the authority and commission of their person, and by it judge of their doctrine preached. For if the person be lawfully sent, if he have lawful commission, if he be a lawful pastor, not divided by heresy or schism from the whole body; then the people are to attend to him, and for his commission to receive his doctrine: but if he want mission & commission, if he teach of himself and his own authority, if he produce the doctrine not of the Church-proposition, but of his own invention; let him teach what he will, prove it how he will, he is not to be heard nor believed by the common and vulgar people; to whom it belongs to be obedient & subject to the authority of their Pastor, 
The people is to obey, not judge his Pastor.  not to judge of the verity of his doctrine more, then in general, whether it be consonant or dissonant from the universally received doctrine of the Church (for they are to 
(a) Heb. 13.17.  obey their Pastors, to remain in the same rule 
(b) Philip. 3.16.  in the faith first delivered, 
(c) Coloss. 1.6.  in that which they heard from the beginning, 
(d) 1. joan. ●. 7.  to avoid profane novelties of words, 
(e) 1 Tim. 6.20.  & not to receive any other Gospel 
(f) Gal. 1.  or doctrine, 
(g) Rom. 16 17.  but that which they learned and received from the beginning) leaving the particulars to the testimony of others, either equal to their pastor in function, or superior 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 Pastor, who he is that teacheth, but to the plausibility of his doctrine, what it is, and how far it is pleasing to their private spirit, disposition, or judgement.   

SUBDIU. 3. What means are to be used to make this Interpretation: and of four Rules of infallible interpreting of scripture.  

The means to find the true sense of Scripture.  Thirdly. The means which are to be observed, used, and followed by these Pastors or Prelates for the securing us of this true sense of scripture, are these. 1. The rule of faith, that is, the Catholic and universally received doctrine of faith and piety which was delivered by the Apostles, & received by posterity. 2. The general practice, or observation, custom or tradition of the whole Church in points where the doctrine is not certain. 3. The ancient exposition, or consent of the holy fathers and doctors of the primitive Church, where the former do not appear. 4. The decrees and definitions of the Counsels, either general, or provincial, approved by general, and the conformity to them in all expositions doubtful. Th●se are as so many rules or conducts, according to which the certain, and authentical sense of scripture is, by the Pastors of gods Church, to be squared and guided.  

1. The rule of faith proved.  First, that the rule of faith is to be presupposed, observed and followed in the finding out the true sense of scripture, is proved. 1. This rule of Faith is by S. Paul (who often doth mention it) called sometimes a rule which bringeth peace, Who 
(a) Gal. 6.16.  have followed this rule, peace be on them. Sometimes a rule in which they are to remain to avoid dissensions, Let 
(b) Philip. 3.16.  us remain in the same rule, that we may judge the same. Sometimes his rule which he delivered to them and by which they are to increase in faith, Your 
(c) 1. Cor. 10.15.  faith increasing according to our rule. Sometimes a reason of Faith, according to which is given the gift of prophecy, or interpretation of scripture, Donations 
(d) Rom. 12.16.  or prophecy, according to the rule of Faith. And in effect it is no other, but the 
(e) Rom. 16.17.  doctrine they received; 
(f) Colos. 1.6.  the faith preached through the whole world; 
(g) 1. Tim. 6.20. 2 Tit. 1.3  the disposition or form of true doctrine, which they had learned, and is committed to them, The 
(h) 1. joan. 1.  doctrine which they received from the beginning; Which 
(i) Gal. 1.  was first evangelized to them; Or 
(k) Act. 15. ●  the precepts of the Apostles and ancients; Or 
(l) 〈…〉  rather of our Saviour delivered by the holy Prophets and Apostles; And 
(m) 1. Pet. 1  the word of God which remains for ever. That the knowledge of this rule or doctrine of faith is presupposed to the true knowledge, and understanding of scripture, is proved both by scripture, and reason. By scripture, the Prophet Isay saith, as S. Cyprian, 
1. By scripture. Isa. 7.9.  and S. Augustine do both of them read and understand it: Except you believe, you cannot understand, that is, saith S. Cyprian, the jews cannot understand the scripture, except they first believe in Christ. S. Augustine saith: There be some of you, who understand not, and therefore they understand not, 
Cypr. lib. con. judaeus. Nihil possunt judaei de scriptures intelligere, nisi prius crediderint in Christum. Isaias enim dicit, Nisi credideritis non intelligetis. August. tract. 27. in joan. 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 vivificamur; prius haeraeamus per fidem, ut sit quod vivificamus per intellectum. Fides debet praecedere intellectum, ut intellectus sit Fidei praemium.  because they believe not; let us first adhere by Faith that we may be revived by understanding. And in another place: Faith must go before Understanding, that the understanding may be the reward of Faith. Therefore Faith, and the rule of faith, is necessary before the understanding of Scripture.  
Secondly, the Scripture for the sense, is a Book sealed with seven seals: these seals none can open, but he, who hath the key of David. This key of David is given only to them who are faithful with David, therefore the key of faith is requisite to the opening the sense of the book of scripture: which is confirmed by S. Hierome, 
Hier. ep. ad Paulin. Lex spiritualis est, & revelationeopus habet ut intelligatur; & revelata facie gloriam Dei contemplamur. Liber in Apocalypsi septē●gillis signatus ostenditur, quem si dederis homini scienti literas ut legate, respondebittibi, non possum, signatus est enim Quanti hodie putant se nosce literas, & tenent signatum librum, nec aperire possunt, nisi ille aperuerit qui habet clavem. Eunuchus cum librum teneret, cogitation conaverit, lingua volueret, labijs personaret, ignorabat enim quem in libris nesciens venerabatur: venit Philippus, ostendit ei jesum qui clausus latebat in litera, eadem hora credit Eunuchus, baptizatus, & fidelis, & sanctus factus, ac magister de discipulo.  who alleging the same words saith; The Law is spiritual, and requires revelation, that it be understood. For proof of which he produceth the example of the Eunuch, who read, but understood not the scripture, till Philip did expound it to him, made him faithful, and so became of a scholar, a Master.  
Thirdly, Every learned Scribe in the Kingdom of Heaven is like to a man, the master of a family, who bringeth out of his treasure new and old. The Scribes were the Masters and Interpreters of scripture, but they were in the kingdom of heaven, that is, in the Church, by Faith, and so did interpret the new and old Testament; which S. Augustine alleging to the same purpose against the Manichees saith: You 
(*) 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 divitijs scripturarum sanctarum, non so●um nova, sed etiam vetera proferretis.  understand not because you believe not, as saith I say, for you are not instructed in the kingdom of heaven, that is, in the true Catholic Church of Christ; for if you were, you would produce old and new out of the scriptures. Therefore one must be a scholar in the Church by faith, before he can come to understand the scripture, as a Master.  
Fourthly, S. Paul saith to Timothy: Thou hast learned holy scriptures from thy infancy, which are able to instruct thee to salvation by faith, which is in Christ. If the scriptures instruct by Faith, than Faith is prerequired before we can be instructed by them, or understand them.  
Fifthly, the holy Fathers and Doctors of the Church have, by the breach of this rule, as a sign, discerned Heretics, and by the authority of it, as a strong argument, confuted the same. Thus were discerned Martion, Valentinus, C●rinthus, and Basilides, by their depraving the rule of truth; witness 
(a) Iren. l. 3. cap. 3.  Irenaeus. Thus Paulus Samosatenus, by his forsaking the Canon of the Church, and flying to strange and adulterous doctrine. Thus Montanus, by his uttering strange words, contrary to the custom of the Church, derived by tradition and succession from the Apostles, witness of both 
(b) Euseb. l. 7. c. 24. l. 5. cap. 15.  Eusebius. Thus Nestorius, by forsaking the ancient doctrine, and introducing of new, witness 
(c) Socr. l. 7. cap 31.  Socrates. And thus all Heretics, by their forsaking the rule of Christianity, witness 
(d) Aug. de vera relig. c. 5  S. Augustine. They being all esteemed to have truth on their side, who walk according to the rule which the Church received from the Apostles, the Apostles from Christ, witness 
(e) Tertul. de praescrip.  Tertullian. Thus did S. Hierome 
(f) Hier. d●al cont. Lucif.  confute, and confound the heresy of the Luciferians, by the light of the Sun of the Church. 
(g) Gregor. Nazian. lib. de Theolog.  Gregorius Nazianzen the same, by the doctrine abhorring the same. 
(h) Basil. de Spirit. sancto cap. 27.  S. Basil the Eunomians, by the unwritten tradition of the Church. 
(i) Atha. ep. ad Epictet.  Athanasius the Arians, by the authority of the Orthodox Church, and his ancestors opposite to them, and abhorring their doctrine. 
(k) Epiphan. haeres. 5.  S. Epiphanius the Melchisidechians, by the tradition of the Apostles, and succession of doctrine. The 
(l) Haer. 75.  Millenarians, by their transgressing the limits of the holy Church of God, and the hope of Prophetical and Apostolical tradition in faith and doctrine: And the 
(m) Haer. 77  Demer●s, and other Heretics, by the style of Christianisme, and the phrase of the Apostles received from the Fathers. S. Augustine 
(n) Aug. ep. 28. & 105.  the Pelagians, by the grounded custom of the Church, hastening to baptism infants. 
(o) Aug. de peccat. meritis lib. 3. cap. 5.  By the most ancient known and undoubted rule of Faith, & truth. 
(p) Lib. 1. cont. jul. c. 1  And by the authority of the Church so commended in scripture. The 
(q) Lib. 2. c. 7. & 1. de Baptis.  Donatists, by the authority of the Church, and by apostolical Tradition. And both Irenaeus, Origen, and S. Augustine did confute all Heretics, by the tradition of the Apostles, manifest to the whole world in the Church, saith 
(r) Iren. lib. 3. cap. 3.  Irenaeus. By the Ecclesiastical tradition dissented off by none, saith 
(s) Orig. pro●mi● de principijs.  Origen. By the Catholic Church, whose not receiving any opinion is sufficient (saith 
(t) Aug. de haer. ad Quod vult.  S. Augustine) to confound any heresy. Therefore the doctrine and practice of the ancient Fathers was to discern and confute all Heretics by this rule of Faith.  
Sixthly, the same is proved by Reason, because the scripture is the book of the faithful, not the faithless; therefore as it was writ to the faithful, as the converted jews, Romans, 
By reason. Stapl. contr. 6. lib. 11. c. 3. Vinc. Lyr. c. 2. Vt divinum Canonem secundum Ecclesiae traditiones, & iuxta catholici dogmatis regulas interpretentur. Quia scripturam sacram pro ipsâ sua altitudine in uno eodemque sensu accipiunt, id circo multùm necesse est, propter tantos tam varij erroris ā●ractus, ut propheticae, & Apostolicae interpretationis linea secundum Ecclesiastici & apostolici sensus normam dirigatur.  Corinthians etc. so it is understood truly, only by the faithful, as the Christians, not by the Infidels, as the jews, Turks, and Heretics, who have, and read the words, but understand not the sense, & meaning, because the veil is yet over their eyes, in the reading of it, for want of faith; 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 understanding of it doth give life to them who have faith. Of which necessity of Faith, prerequired to the understanding of Scripture, see Stapleton de principijs Doctrinalibus, where the same is further proved out of the ancient Father's testimonies, to wit, S. Augustine, Irenaeus, Origen, Athanasius, Cyrill of Alexandria, Theodoret, and Vincentius Lyrin. who saith, that the holy and learned men did interpret the holy Scripture, according to the traditions of the Catholic Church, and the rule of Catholic faith. And again, That the line of prophetical and Apostolical interpretation must be directed according to the rule of the Catholic and Ecclesiastical sense. Which, and much more he alleges against the custom of Heretics, who have always the Scripture in their mouth, and out of it do confirm their errors.  
Out of which may be inferred, how untruly and fraudulently the Protestants do generally aver, 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 we make the Sacrament instrument of grace; but also the sole instrument, which with diligence read or heard, they prescribe as the only means to receive faith and salvation.  
For first, as a man consists of body and soul, and the body of itself being senseless & dead, is the inferior ●●rt; the soul being life and giving 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, bark, 
The Scripture consists of 2. parts.  or covering of God's word, and of the sense and meaning which is understood & believed, and is the life, soul 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 Gentiles, jews, and heretics, with the faithful: yea in the same manner as the law is called a law of sin; so are they by S. Paul, 
2. Cor. 3.6.7  said to Kill, & to be ministration of death. Because according to S. August. the letter read and not truly understood, 
Serm. 21. de tempore.  or not performed, is occasion of heresy and sin; some gathering out of it, as out of the flower, poison of heresy like the spider; others honey of faith like the be. The sense and meaning, as it is truly understood & believed (which is properly the word of God) is an effectual means more piercing than any twoedged sword, & an operative virtue to salvation, but to whom? 
Heb. 4.12.  to all that believe. And to whom it is so proper, 
Rom. 1.16.  that it is by faith only conceived and attained, and by faith only believed & understood?  
Secondly. As the bare letter, words, 
The Holy Ghost is not inherent in the letter of scripture.  and text of scripture without true sense are not the word of God, so they do not contain 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 soul of the writers of scripture, that is, the Prophets or Apostles, in whom as it did remain, and dictate to them what they writ, so did it reveal and manifest to them the true sense & meaning of the same, though perhaps not always the whole & complete meaning, and all senses of the scripture (for by reason of the fecundity of senses in God's word, many, 
Aug. lib. 12. Confess. c. 18 & de Genes. ad literam.  or all of them were not, according to S. Augustine always revealed to the same Apostles or prophets, but some reserved to the author of it the holy ghost itself.) And as the spirit of God is not inherent or resident in the bare words, syllables, 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, 
The sense of scripture to be found by the rule of Faith.  and their grammatical signification, but out of the rule of faith expounded according to the Ecclesiastical and Catholic doctrine of belief. Not by humane labour and industry of study, but by the mean of faith and divine revelation. For the words are translated into other languages different from that in which they were originally written, and have diverse and various significations and senses, as literal, moral, allegorical, and anagogical; and are by several expositions drawn to support diverse several, yea contrary faiths, and religions. Also great labour, diligence and study have been used by many men of great wit, learning, and knowledge in the expounding & seeking out the true sense of scripture, who yet have been so far from finding it, as that they have invented many false and heretical meanings, and thereupon grounded many wicked and damned heresies.  
Out of all 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 means of faith, much less the sole & whole means to it, that faith is a means necessary & presupposed to the understanding of scripture. For if the scripture consist not in the words and letter only, but in the sense & understanding principally; and if the sense depend not upon the bare words, but upon the Ecclesiastical & catholic rule, & tradition of faith, as is proved; then must faith be prerequired, as a help and means to find out the true sense of scripture. And they who will read scripture must bring faith with them, as a help and means to understand the scripture, and not ground their faith upon their reading of scripture; which being diligently read, though it may serve to confirm and nourish faith in one's self, 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 inflame them with the heat of Charity: yet it can neither be a first, and firm ground to cause and produce first and certain faith in any (for a man must bring faith to believe it) nor a sufficient means to resolve all points of faith necessary to salvation, as besides other reasons, the practice of so many heresies, divided, & pretended to be grounded all upon it, doth convince; and the experience made (for example) of three persons, jews, Turks, or Pagans, all ignorant of Christian religion, all turned to a bare text of the bible, all willed to seek out, and resolve in particular articles, formerly or presently controverted in Christian religion, will no doubt, by their several & contrary resolutions, confirm the same. And thus much of the rule of faith as a necessary means of expounding scripture.  
The second means of expounding the holy scripture, 
2. The practice of the Church a means to interpret scripture.  is the general practice or observation, the public Custom or tradition of the whole Church, in the exercise of any religious service or worship, or in the practice of any sacrifice, sacrament, or ceremony, in which as the Church itself cannot err, so it may be a guide in expounding the scripture to keep others from error, that where the doctrine of the Church is not evident, there the practice and observation of the same may serve. This practice we will prove by the practice of the chief Doctors in God's Church, for by this did the ancient Fathers expound many places and convince many Heretics. By this practice admitting the lapsed to penance, did Epiphanius convince the Novatians who rejected them. By this practice, of saying Glory be to the Father, 
Epiph. haeres. 59  the Son, and the holy Ghost, did S. Basil convince Origen about the deity of the holy Ghost, urging his own practice with the rest, against origen's own doctrine against the rest. 
Basil. de spiri. sancto cap. 29  By this practice of baptising in the name of the Father, the Son, & the holy Ghost, did Theodoret convince Arius, 
Theod haeret. Fabul. lib. 4.  who denied the equality of the Son with the Father. By this practice of exorcising, & breathing upon Infants in the Sacrament of Baptism, did S. Augustine affirm the Bishops of Palestine to have expounded that of Rom. 5. in whom all sinned, 
August. cont. julian. lib. 1.  of original sin, derived from Adam by propagation, not imitation only. 
Aug. de bono perseverant. lib. 2. c. 22, & 23.  By this same practice of the Church praying for the conversion of Infidels, and perseverance of the faithful, did he prove against the same Pelagians, grace of predestination and perseverance. By the same practice did he reconcile those places of Scripture, of eating all that is set before us, 
1. Cor. 10.25. 1. Cor. 5.11.  and of not eating with sinners. And to omit many other, by the same practice of the Church, not rebaptising them baptised by Heretics, did he refuse to adhere to S. Cyprian and his opinion, and confuted him, and all the Bishops of Africa, 
Aug. de Baptism. contra Donat. l 2. cap. 7.  Cappadocia, Bythinia, and the rest, who maintained the contrary. And to conclude, by this practice, which he had learned publicly Eusebius 
Euseb. lib. 5. cap. 27. , did also allege justinus, Miltiades, Tatian, Clemens, Irenaeus, Meliton, and others against Artemon.  

The practice of the general Counsels. 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 same that did these Fathers, did also the general Counsels. The first Council of Nice, by the testimonies which they had from the Fathers (witness Athanasius) did decree against Arius. The Council of Ephesus following the confessions of the Fathers (saith itself) and alleging (saith Vincent Lyr.) in particular, Most of the East and West Doctors as Masters, Confessors, witnesses, judges, held their doctrine, followed their counsel, believed their testimony, obeyed their judgement, and so pronounced their sentence of faith against Nestorius. The Council of Chalcedon, following (saith itself) the holy Fathers, the faith of the Fathers, the exposition of the Fathers, doth determine what is pious and Catholic faith, against Eutiches. The sixth general Council (witness both the letters of Pope Agatho, and the Synod itself) doth produce the testimonies of Fathers for the exposition of scripture, and thereby condemned the Monothelites. The seaventh general Council, and the second of Nice doth the same, witness the letters of Pope Adrian, against the Image-breakers. And the Council of Vienna, witness the letters of Pope Clement, in their definitions. So that all antiquity, whether in private disputations, or in public definitions, hath always used the testimony of Fathers, as a mean in declaring the authentical sense of scripture, against Heretics.  

The decrees of general Counsels a mean to interpret scripture.  The fourth, and most infallible mean of expounding the Scripture, is a Council either general, or provincial confirmed by a general, in which whatsoever is not obiter, by the way, nor as a proof only, but on set purose, and as a conclusion or definition delivered and defined, that is without all question or examination, to be received as a certain, infallible, and authentical sense of scripture. Which (to omit all testimonies before cited for the authority of Counsels) is proved by the practice of the faithful in all Counsels; 
Proved by the Council of Nice.  for in the Nicen Council were many places of scriptures for proof of the consubstantiality of Christ produced and discussed, and the Orthodox Fathers urged and pressed diverse Texts of the same. The Arians answered and interpreted them, and urged likewise many against the same. The conclusion was, the Fathers of the Council prevailed, and concluded both the doctrine of Christ's divinity, & the sense of the places of Scripture alleged for it. This definition was to all posterity so forcible, that though the Arians used all force of temporal power, 
Athan. ep. ad Afric. Episc.  (which afterward was wholly for them) though they summoned (as Athanasius saith) above ten Counsels or Conventicles against that one; though they sought in a Council at Jerusalem to restore their Bishops deposed, and in a Council at Antioch to bring in a new form of faith couched in words, not unlike to the Nicene form; and in a Council at Smirna did affirm craftily the Son to have been before his mother, and before all times, and not a creature like to others; though in the Council at Ariminum they deceived many Catholic 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 all places with fair shows and promises of union of subscribing, and of submitting themselves: (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 have ever been received and believed in that sense which the Council then interpreted, and urged them: so that, that Council hath been a rule ever since for the exposition of them, to all faithful and true believers in Christ. In like manner in the Council of Ephesus, 
By the Council of Ephesus.  having discussed diverse places before controverted, whether they were spoken of the natures or persons of Christ; resolved that they were to be understood of plurality of natures, not persons in Christ. And though Nestorius, the eloquent Patriarch of Constantinople, and many Bishops with him, withstood the Council; and though Theodoret, the most learned Catholic Bishop of that age, long opposed S. Cyrill about the same; yet the authority of the Council so far prevailed both then and ever since, that all faithful ever after have always received, & 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 brevity are omitted.  
And thus much of these four rules or means, to wit, 1. The rule of Faith. 2. The practice of the Church. 3. The consent of Fathers: and 4. The decrees of Counsels, by which the Pastors and Prelates of God's Church are to be directed, and upon which we may infallibly rely for any true, certain, authentical, & infallible sense of scripture. There be other helps which are good and profitable, 
Other profitable rules of Faith.  as the consideration of the antecedents and consequences of places, the conference of one place with another, the observation of Scripture-phrases, and the skill & examination of the original texts: but because they are neither certain nor infallible, but only probable, yea often doubtful, and sometimes deceitful, nor yet proper and peculiar to Christians, but common to jews, Pagans, Heretics, and all sorts, and also not to our purpose for the present; therefore we will omit them, and show, that the private spirit, which the Protestants most insist upon, and which we undertake to confute, neither is, nor can be any certain and infallible means of interpreting scripture, as they do both in doctrine and pactise maintain.    

That the private spirit cannot have this infallible authority, and be this infallible means. SECT. II.  
THESE being supposed for the finding out the authority certain, and means necessary, for true interpretation of holy scripture; it remains to be proved that the private spirit of every particular man, neither hath in it any certainty or authority, nor yet can be a fit means upon which any certain and authentical exposition of scripture can be grounded. Which is to be performed two ways. 1. By reasons drawn from the property and condition of the holy scripture, and the sense and meaning of it. 2. By reasons drawn from the property and condition of the private spirit, and the uncertainty, and deceitfulness of it.  

SUBDIU. 1. By reasons drawn from the nature of holy Scripture, which is to be expounded.  
FIrst therefore for the holy Scripture, 
The private spirit cannot assure.  such is the difficulty of it (which ariseth partly from the ambiguity of the words including diverse significations, partly from the fecundity of the significations affording multiplicity of senses, partly from the profundity of the matter involved in mysteries obscure and exceeding our capacity) such, I say, is the difficulty of the scripture which ariseth out of these grounds that no private man, nor any private spirit of any man, can secure himself of the certainty of any, much less of all of them. For if we respect the words and text of scripture, 
Which text is scripture.  this spirit cannot upon any ground assure any man, that either this book rather than another, is the divine word of God; or of this book, that this is the true and complete Canon; or of this Canon, that this is the first and original text; or of this text that it is the right & authentical translation; or of this translation, that any one, rather than another, is the true and Canonical sense; or of these senses, that one more than other contains all articles and points necessary to salvation; all which are yet necessary to be expounded. This spirit cannot express and assure what book is Canonical, and what not. It cannot accord the Lutherans and Caluinists, whether the Epistle to the Hebrews of james, 2. of Peter, the 2. and 3. of john; nor the Catholics and Protestants, 
Which books be scripture.  whether the books of Maccabees, Toby, judith, Hester etc. be canonical or not. It can give no reason why there should be admitted into the Canon of scripture, the Gospels of Matthew, Mark, Luke, and john, and not the Gospels of Thomas, Nathanael, Mathias, Thadaeus, Bartholomew, james, john &c Andrew, Paul, Nicodemus, the Hebrews, the Egyptians, with that of Peter, or the Nazarits. It can give no reason, why the Epistles of S. Paul, james, john, jude, & 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 give 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, john, Philip, and Mathias, nor the Periods of Paul & Thecla, nor the Constitutions of the Apostles, or the book of Hermes, or Enoch; why the apocalypse of S. john should be amittted, & not the apocalypse of S. Peter, Paul, Thomas, 
Stapl. princ. fid. doct. Controu. 5. lib. 9 c. 5.6. & 7.  Stephen, Elias, nor the death of our Lady, the circuit of S. john, the sentences of Bartholomew, the ascension of Esie: all which have been extant, and by some challenged as Canonical, as may be seen in Doctor Stapleton.  
It cannot resolve, and assure what books were originally writ in Hebrew, 
Which language the scripture was writ in.  what in the Chaldean, what in the Greek, or Latin tongue; who they were that writ the books of the old Testament, and whether they be the same which were first written, and the same sound, and uncorrupted. Whether this Hebrew text be the same, either in Character or letter (of which is question) or in words (of which many doubt) which was first written. What is the sense, signification, phrase, or stile of any Hebrew word. Whether the Greek 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 Catholic translation of the Rhemist, or the Protestants of tindal, of King Edward, of the Bishops, of Geneva, or of King james, are to be received as true, & which is to be rejected as false. None of these can the private spirit in every ordinary man, nor yet in the learned Protestant certainly decide, and resolve. It cannot satisfy, and assure when the words are in the literal or mystical sense to be understood. 
Which sense is literal.  And for the literal, when it passeth from speaking of things carnal, to things spiritual, from temporal to eternal, from the kingdom of Israel, to the kingdom of Christ, as often in the Psalms and Prophets it doth. As for example, from the Kings of Syria and Israel, to our B. Lady & 
(a) Es. 7.  Christ. From the King of Babylon to 
(b) Es. 14.  Lucifer. From Solomon to 
(c) Psalm. 71.  Christ. From the barley Bread, to the sacramental 
(d) joan. 6.  Bread. And for the mystical sense, when it is to be understood morally for manners, when allegorically of Christ, or the Church militant, when anagogically, of glory, or the Church triumphant. When the same words bear a proper, 
Which is figurative, and what figures are used.  and when a figurative sense; and of the figurative sense, when the figure is Synecdoche, the part for the whole. When Metonimya the sign or cause for the effect. When it is Catechresis, by which the inventor of a thing is called Father, Cities are called Daughters, posterity is called House etc. When by Hyperbole or exageration the whole world, is put for much, all for many. When by Liptote, or diminution, Idols are called vain things, noxious, unprofitable. When by Analoge, one person, time, number, gender, or signification is set for another. When by Hend●adis, two things are put for one, as signs and times, for signs of times. When by Prolepsis or anticipation, places & cities are named by names, which afterward were given them. When by Analoge or mutation, one sense, as seeing, is set for another, as hearing, tasting etc. When by Hetorosis, the abstract, as abomination, for the concrete, as abominable. By Haebraisme, causalites or similitudes are omitted, tenses are changed, persons or matters are supposed: when an occasion is set down for a cause, the event for the effect, the devil for sin, eternity for a long time. When sin is meant for sin itself, or for a sacrifice or punishment of sin, God for an angel, a desire, of doing for the deed, an act, as of seeing, for the object, of fear, for the thing, or person feared. When laws are called by names of precepts, statutes, justice, judgement, testimonies, or testament. When works of the law of nature, or of faith, are termed 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 active by ourselves, or permissive by God. When Christian liberty, is for liberty from sin, or misery from the law of Moses, or Christ, or from obedience to Princes or Prelates etc. All which and many more are difficulties usual, and controverted in the scripture both of the old and new Testament.  
This private spirit in every 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 paschal lamb, of Christ, the red sea, of baptism, the manna, of the Eucharist, mount Zion of the Church; or when one thing is a figure of many things, as jonas of Christ and the jews; the rock, of the baptism of the faithful, and the punishment of the unfaithful; the flood of No of baptism, 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 jews, as she sinned in fornication before marriage, not as she lived chaste after marriage.  
This spirit cannot explicate in every one many seeming contradictions; as that 
(a) Ezech. 18 20.  the son shall not bear the iniquity of the father, and 
(b) Exod. 20.5.  that God doth visit the iniquity of the fathers upon the Children to the third, and fourth generation. That 
(c) Rom. 11.29.  the gifts of God are without repentance, and 
(d) 1. Reg. 15 11.  God repented that he made Saul King. That 
(e) 3. Reg. 8.9.  In the Ark was nothing else but two Tables of stone, and 
(f) Heb. 9 4  In the ark were the pitcher of manna, the rod of Aaron, and the Tables. That 
(g) Prou. 26.4.  Do not answer a fool according to his folly, and 
(h) Prou. 26.5.1. Wisd. 1.13.  answer a fool according to his folly. That ay God made not death, and 
(k) Eccles. 10 15.  life and death are of God. That 
(l) Math. 10.10.  The disciples should take nothing in the way, not a rod, and 
(m) Marc. 6.8.  should take nothing in the way but a rod. That 
(n) joan. 5.31.  If I give testimony of myself my testimony is not true, and 
(o) joan. 8.14.  If I do give testimony of myself my testimony is true. That 
(p) joan. 20.1.  Mary came to the monument when it was yet dark, and 
(q) Marc. 16 2.  She came when the sun was risen. That 
(r) Rom. 3.18.  A man is justified by faith without works, and 
(s) jacob. 2.20.  A man is justified by works, and not by faith. That (t) If I did please men I should not be the servant of Christ, 
(t) Gal. 1.10.  and 
(u) 1. Cor. 10 33.  I please all men in all things. That 
(w) Act. 9.7.  S. Paul's companions at his conversion with many others did hear a voice, and 
(x) Act. 22.9.  did not hear a voice. All which, with many more, many very learned, both ancient, as S. Augustine, and modern, as diverse Interpreters have with great pains, in great volumes, laboured to reconcile.  
This spirit cannot unfold many books, Chapters, and places in scripture most difficult, as the first Chapter of Genesis about the creation of the world, the books of Kings, 
Nor explicate difficult places.  Paralipomenon, and the Acts of the Apostles▪ about Genealogies, and reigns of Kings. The Prophecy of Daniel about the seventy weeks. Of Ezechiel about the Temple. Of S. john in the Apocalips, about the Angels, the seals, the trumpets, the phyals, 
Which are in computation of times.  the dragon, the whore, and the rest; in which, saith S. Hierome, are as many mysteries as words. If one should ask this spirit in every ordinary Protestant, how it will explicate and reconcile Moses, who according to the Hebrew and vulgar edition, omits Cainam between Arphaxad & Sala, 
Gen. 11.12.  and with him 130. years in the genealogy of Adam, with S. Luke who following the greek of the Septuaginte doth add Cainan. 
Luc. 3.35.  How it will accord the Hebrew text, which accounts but 292. years from No to Abraham, with the Septuaginte who account 942. years, adding more than the hebrew, 100 years almost to every generation or person. How it will accord the hebrew text which from Adam to No reckons up but 1656. years, with the greek of the Septuaginte which reckons up 2242. years, sometimes adding, sometimes detracting from the former. How it will make an agreement betwixt the history of Moses in Genesis, and the relation of S. Luke in the Acts. 1. in Abraham's departure out of Haram, Moses, 
Act. 7.10.  by computation, affirming it to have been before the death of his Father There (for Abraham 
(a) Gen. 12.4.  was 75. years old, when he departed, and was borne in the 
(b) Gen. 11.26.  70. year of his Father There, who lived 
(c) Gen. 11.32.  205. and so Abraham departed out of the Land when There his Father was 141. years old, that is 60 years before he died) and yet S. Steven saith 
(d) Act. ●. 4.  he departed after There his father's death. 2. In the time of the Israelites mansion in Egypt, Moses by computation affirming it to have been but 215. years (which S. Paul 
(e) Gal. 3.17  confirms accounting from the promise to Abraham, till the departure out of Egypt, but 430. years, that is, 215. before the entrance, and 215. after the entrance, till their departure; and yet S. Luke 
(f) Act. 7.6.  and S. Steven affirm, from the entrance till the departure to have been 400. 3. In the number of persons that entered into Egypt with jacob, Moses saying that they were but 
(g) Gen. 46.26.  66. or 
(h) Exod. 1.5.  70. and S. Steven and S. Luke saying that they were 
(i) Act. 7.14  75. 4. About the burial of jacob, & in this, 1. in the place, Moses saying it was in Hebron over against 
(k) Gen. 23.10. Gen. 50.13.  Mambre, and S. Luke and S. Steven saying it was in 
(l) Act. 7.16  Sichen. 2. In the seller of the field or sepulchre, Moses affirming Abraham to have bought it of Ephrem the son of 
(m) Gen. 93·8.  Seor; and S. Luke and S. Steven of the sons of 
(n) Act. 7.16  Hemor: Which Hemor, saith 
(o) Gen. 33.19.  Moses, sold it to jacob, not Abraham, and was according to Moses the Father of Sichem; not, as S. Luke and S. Steven say, the son of 
(p) Act. 7.16  Sichem. 3. In the buyer of the same sepulchre, Moses affirming that 
(q) Gen. 33.19.  jacob, S. Luke that Abraham bought it of them. 4. In the price of the said sepulchre or field, Moses affirming jacob to have bought it for a 100 
(r) Genes. 19  Lambs, or to have got it by the sword, or bow from the 
(s) Gen. 48.21.  Amorrhoites; S. Luke and S. Steven affirming him to have bought it for silver.  
If one should ask, how the books of the Kings and Paralipomenon, and the Acts, can by this spirit be explicated, and made agree. 1. In the years of Saul, who 1. Reg. 13.1. is said, to have been a child of two years old when he began to reign, and to have reigned two years; and yet 1. Reg. 9.2. he is said before his reign to have been higher by the shoulders upward then any in Israel; and Act. 15.12. to have reigned 40. years. 2. About the computation of time, from the division of the land under joshua to Samuel, which according to S. Luke and S. Paul in his speech in the Synagogue at Antioch, Act. 13.20. according to the Greek and Protestant edition, are 450. years; but according to the computation made by reign of the judges, are but 345. For 3. Reg. 6.1. the Temple was built 480. years after the departure out of Egypt, from which if there be deduced 50. from the departure till the division of the land, and also 40. of Samuel and Saul's reign, & 40. of David's, together with 4. of Salomon's reign (which in all make 134. as they are collected out of Scripture) there remains from the departure out of Egypt, till the building of the Temple, not 450. years, as S. Luke relats, but only 345. 3. About the reign of joram King of juda, and Ochozias his son after him; for joram began to reign when he was 32. years old, & reigned 8. years, which 
(a) 4. Reg. 8. ●●.  for his whole life is 40. & yet Ochozias his son, who succeeded him, is said to have been 42. years old when he began to reign, 2. Para. 22.2. by which he (being 42. years old when his Father died, being but 40.) should be two years elder than his Father, who begat him; a question to S. Hierome inexplicable. 4. About the reign of joachim, or jechonias King of juda, who is said, 2. Paral. 36.9. to have been but eight years old, and 4. Reg. 24.8. to have been eighteen years old, both of them when he began to reign. 5. About joram King of Israel, who is said to have begun his reign, 4. Reg. 1.17. in the second year of joram King of juda, and yet 4. Reg. 3.1. to have begun the same in the eighteen year of josaphat, who was jorams' Father, and reigned 25. years. 6. About the supputation of time, as it is counted by the reign of the Kings of juda, and of Israel; for from the beginning of the kingdom of Israel in the first of Roboam King of juda, till the end of the same in the sixth of Ezechias, when Samaria was taken, are 260. years, according to the reign of the Kings of juda; and yet in the same time, according to the reign of the Kings of Israel, are only 240. years.  
To all which, if we add the difficult places, which according to S. Peter, are in the Epistles of S. Paul, 
Which are in S. Paul.  as for example, how are to be interpreted that of 1. Cor. 3.11. Gold, silver, hay, stubble, the day of our Lord, fire; and to be saved by the fire. That of 1. Cor. 15.29. How to be baptised for the dead. That of Hebr. 6.4. It is impossible for those that fall, to repent. If we add the difficult places, which in the Evangelists are hard, as for example in S. Mark, 
Mat●. 1.2.  who cities the Prophet Esay for Malachy. In S. Matthew, who cities jeremy for Zachary. In S. Luke, who adds a generation of Cainam to the same, cited by Moses, 
Luc. 3.36.  and makes 40. Generations from David to Christ, 
joan. 19 Matth. 27. Marc. 15.  where S. Matthew makes but 28. In S. john, who makes the day of Christ's Passion, the day before the festival day; the rest of the Evangelists, the day of the feast. If we add the difficult places of which many holy and learned men of ancient time doubted, 
Which many have doubted of.  & sent for explication, some to S. August. as Marcellinus, a Noble man, and Martyr, Volusianus governor of Rome, and Paulinus, Simplicianus, Euodius, and Honoratus, all Bishops. Some to S. Hierome, as Marcelia, 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 add all those places, which all ancient and modern Heretics have in so many articles of faith abused and corrupted for the establishing of their new invented heresies: If I say we add all these to the former, it will by them appear, that the private spirit in every man can be neither a competent, nor yet a sufficient means to expound and interpret the true & certain sense of Scripture, neither, in places difficult to be understood, nor in points necessary to be believed. And this is the first kind of reason, drawn from the nature of scripture, against the private spirits interpretation of it.   

SUBDIU. 2. By reasons drawn from the private spirit, which should expound Scripture.  
SEcondly, other reasons are drawn from the nature and condition of the private spirit, 
The private spirits exposition of scripture is,  which, whether it be in a private person who wants lawful ordination and authority, or in public Doctor, Pastor, or Bishop who divided by heresy or schism doth not conform his spirit to the common spirit of God's Church, and general rule of Faith, yet that it cannot be a competent judge of faith, and decider of controversies, is proved by these reasons.  

Against scripture.  First, because this private spirit is excluded as unable and unfit to interpret the scripture, and that by scripture it self, for S. Peter having commended the prophetical word, or the words of Scripture made by the Prophets, 
2. Pet. 1.19  as being a candle shining in a dark place, doth give this Caveat, as principally to be understood, that the sense of it, is not to be made by any private interpretation; that is, though the scripture be a light, yet as it is a light not to Gentiles, jews, or Infidels, who understand it not; so it is not a light to Heretics, who by the private spirit make a private interpretation of it: & why? Because by man's will Prophecy was not at any time brought, but the holy men of God spoke inspired by the holy Ghost; that is, as the holy men of God, the Apostles, inspired by the holy Ghost, spoke 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, upon their own will and sense, but upon the inspiration of the same holy Ghost, when by them it is interpreted: so that we should receive the sense of scripture from the same spirit, from which we received the text of Scripture. As therefore no private spirit but one and the same spirit of the Prophets, and Apostles of Christ made the scripture; so no private spirit, 
Vide Stapl. princ. fid. lib. 10. c. 4. pag. 36.  but the common spirit of Pastors and Prelates of Christ's Church, should determine and judge of the sense of Scripture. Of which place, and others, see more in the first Chapter.  
Secondly, because as truth and faith is not private to one, 
Is false and naught.  nor singular in any, but common to all, and generally received by all the faithful (for so saith S. Augustine; Thy truth, O Lord, is neither mine, nor this man's, or that man's, 
Aug. l●b. 12. Confess. cap. 25. Veritas tua, Domine, nec mea est, nec illius, autalius, sed omnium quos ad eius communionem publicè vocas, terribiliter admonens nos, ut nolimus eam habere privatam, ne privemur 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.  but all men's whom thou callest publicly to the Communion of it, terribly admonishing us not to have it private, lest we be deprived of it; for whosoever will challenge that as proper to himself which is given, as common to all, and will have that only to himself which is for all men, that man is driven from the common to his own, that is, from truth to falsehood:) so also the spirit of truth is not private to any one, but common to all the faithful; 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 unity of spirit in the bond of 
(a) Ephe. 4.3  peace, & making men of one mind, in one spirit labouring together for the faith of the 
(b) 2. Phil. 1 27.  gospel; but it is a spirit of dissension 
(c) 1. Cor. 14 35.  which comes in his own name 
(d) joan. 5.43. , speaketh lies of itself 
(e) joan. 8.44. Act. 20.30. , leadeth disciples after itself, and seeketh, as a thief, to kill and destroy 
(f) joan. 10.10. . And if the spirit of the hearer be not conformable to the teacher, than it is not a spirit of God, nor of truth, because he who is borne of God, heareth the voice of the spirit 
(g) joan. 3. : and to hear the voice of us 
(h) 1. joan. 4 2.6.  saith S. john, that is, of the Pastor, is a sign to discern who knows God, and who hath the spirit of truth, not falsehood. But if he, on the contrary, do follow a stranger 
(i) joan. 10.5. ; do hear the voice of strangers 
(k) 1. Cor. 11 ; & do hearken to a Prophet who ariseth and saith, let us follow strange Gods, whom thou knowest 
(l) Deut. 11.28.  not, that is, new Pastors unknown who they are, or whence they come; it is a sign of a spirit which follows not God, nor is directed in truth. Therefore the spirit of God, is not a spirit private and singular by itself: but a spirit common and general to all the faithful, uniting the shepherd with the flock, and the flock with the shepherd, both in the fold of jesus Christ, in unity of one spirit, and faith.  
Thirdly, Because this private spirit is not only evil, but also most uncertain and fallible: for it is uncertain in whom it is, 
Is uncertain & fallible.  whether in Luther, Calvin, Seruetus, or Rotman, and why not as well in Bellarmine, as in any of them? It is uncertain to him, who imagines he hath it, whether it be the spirit of God, of nature, or of Satan; and most uncertain & altogether unknown to any, but him who challengeth it. It is uncertain whether that sense it suggests be the certain meaning of the holy Ghost, or the invention of ones own brain. It is uncertain whether those interpreters of scriptures which follow it, and others who follow them, as Calvin, Luther, Osiander, Beza, or others, do expound the scripture in the sense of the holy Ghost, or of their own. It could not accord the Lutheran Divines of Saxony in the Conference at Altemburge 1568. whether the scripture was to be received as interpreted by Luther only, as the Duke's Divines of jene & Lipsia prescribed; or as by Luther and Melancthon also, as the Electours Divines of Wittemberge resolved. 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 figuratively. It could not combine in unity at Worms 1557. the twelve Catholic Doctors, with the twelve Lutheran, about many points of controversy; nor the Lutheran Doctors among themselves, of whom seven (the mayor part) excluded five (the lesser) that is Amsdorpius, Gallus, and others the rigid Lutherans. It cannot pacify to this day the dissensions about the sense of scripture between the Lutherans, Swinglians, Caluinists, Ubiquitaries, Osiandrians, Swenk feldians, Trinitarians, Puritans, Familists, Anabaptists, and others in number infinite, and in contention unplacable. So uncertain it is in all, & so uncertain it leaves all.  
Fourthly, 
Is contrary▪ to the spirit of the Church.  Because it is not only false and uncertain in expounding the scripture: but also it is opposite to the spirit and judgement of the whole Church, of all general Counsels, and of all ancient Fathers, rejecting and condemning them, and preferring itself in every preacher, or Parochian before them. It will in every unlearned Protestant, 
Calu. 3. instis. 9  with Calvin, examine all the spirits of all men▪ according to the rule of the word of God: itself, I say, will examine and judge them. It will, with Luther, affirm, and stand to it also, 
Luth. primo libro contra Regem Angl.  that it will permit none to be judges, but all to be obedient to it. It will, with Whitaker, resolve, that all judgement of Fathers, Counsels, and Church is only humane, and only its own is divine, of which contempt of Fathers and Counsels, see the first Part, Chap. 5. 
Whitak. controu. 1. q. 7. cap. 7.   
Fifthly, Because it is not only false, fallible, & opposite to the spirit of God's Church: but is the very author and supporter of all heresies, as Stapleton well notes, saying: 
Is the author of all heresies.  Out of this private spirit, to which they stand stiffly for the exposition of scripture, have issued and flowed all the stink of heresies and new opinions which have infected the whole world. And indeed, 
Stapl. princ. doct. l. 10. c. 4.  as every heretic divided himself from the Church, and forsook the spirit of it; so by his new spirit he invented a new heresy of his own, and sought to draw people after him. All which both concerning heresies & rebellions, shall in the third Part at large be demonstrated.  
Sixtly, Because all the parts and properties of an infallible judge are wanting in this spirit, as shall appear in the next Chapter. And thus much against the private spirits authority of expounding scriptures, by reasons drawn from the obscurity, fecundity, and profundity of scripture, and from the falsity, fallibility, and uncertainty of this spirit.  

Inferences.  Out of which it doth follow, first; that since the Protestants build their salvation only upon faith, and their faith only upon the scripture, and the scripture and the sense of it only upon the spirit, 
That the Protestant faith is doubtful.  which is so uncertain, fallible, and doubtful, therefore their whole faith, and state of salvation is very uncertain, fallible, and doubtful, as builded upon a ground so uncertain, fallible, and doubtful. 2. It follows, 
That they rely not upon scripture.  that they who in show rely so much upon scripture, who extol it so much, read it so diligently, & seem to be so cunning in it, and to build so much on it; do not indeed rely, & build upon the scripture, but upon their own spirit or conceit, by which they set upon the scripture what sense they please, and draw the sense to what doctrine they please, and make the doctrine to serve to what times and turns, 
That Catholics do more securely depend on scripture then Protestants.  to what ends and uses they please. 3. It follows, that the Catholics, whom the Protestants 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 upon it then they do: for the Catholics receive the scripture as the word of God, as much as they, & more parts of it then they; they reverence it as much as they, and have kept it from corruption longer than they. They ground their faith and belief upon it as strongly as they, & did the same before it was known to them, yea delivered it to them, and to many more besides them. For the true sense and right understanding of it, they do not rely upon every man's private spirit or conceit as they do, but upon the judgement of the Church, infallibly assisted by the holy ghost; upon the testimony of the catholic and apostolic rule of faith; upon the conformity of the ancient practice and observation of the Church; upon the general consent of the holy and learned Fathers and doctors of ancient time; upon the infallible decrees of general and ecumenical Counsels; all of impartial and authentical authority, which they do not. And by this, Catholics are more secure of the true sense of scripture, than they; have their faith better grounded upon the scripture, than they; and have their spirit better warranted by God, more secured that it is from God, and surer combined with the spirit of the ancient Catholic and Apostolic Church, with the spirit of the holy and learned Doctors and Saints of God, with the spirit of the general and received Counsels of God's Church; none of which they have. And by this we have our belief grounded upon a certain, infallible, & authentical sense of scripture, which they have not. And thus much of this private spirit, that it cannot be a fit, and certain Rule, or means truly, and infallibly to interpret the holy scripture.     

THE PRIVATE SPIRITS AUTHORITY To judge Controversies of Faith, confuted by Reasons, drawn from the nature of a judge of Faith. CHAP. VI  

The properties of a judge of Faith. SECT. I.  
THOUGH the judge of the sense of Scripture, and of controversies of faith, be all one, and therefore that which hath been spoken of the one, might also suffice for the other: yet because faith extends itself larger than the scripture, & because the true judge of faith, from the false, may be the more clearly discerned, & the functions of this private spirit may be also more plainly confuted; therefore I add in this Chaprer these reasons, drawn from the office of a judge of Controversies, to show the insufficiency of this spirit to be a judge of them. In which we may note, for this judiciary power and authority. 1. What it is, and what properties, and conditions it requires. 2. In whom 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 judge of faith, will more clearly appear.  
First therefore, we may note, that as in a temporal Commonwealth (where contentions arise, 
A judge of faith necessary.  offences are committed, and tittles are questionable) that besides the laws established, there are necessary also judges to determine causes, to decide titles, and to punish offences: so also in the spiritual Commonwealth of the Church, where controversies are of a higher nature, questions no fewer in number, and the offences more grievous in quality, some personal judge, or judges are no less, yea more necessary to discern verity in all doubts, to establish unity in all contentions, and to punish obstinacy in persons who offend. Some judge therefore is necessary, as well in spiritual causes, as in temporal; as well for matters of doctrine, as of justice; and as well in points of faith, as of manners. This judge, because all faithful believers are obliged to believe, 
How far the judge of faith is to be obeyed.  and obey his sentence as true and just, though not in consequences, & appendices of faith, yet in material and substantial foundatitions of faith; though not in school questions, & pulpit conceits which infringe not the solidity of faith, yet in main articles and principal mysteries of faith, upon which is composed a complete edifice of true religion; though not in probations, and allegations for the proof of points of faith, yet in the determinations, and conclusions of the points, or articles themselves; though not in case, when is intended only to confirm the weak, to satisfy the curious, or to confound the proud, yet in case when is intended to condemn any doctrine as heresy under anathema, and to declare and define expressly, for the common and public good of the whole Church, any verity of doctrine, formerly by the practice of the Church received, or by the assent of the faithful at the least, virtually believed. Because, I say, all faithful are obliged to believe and obey this judge, and his sentence in points, and articles substantial, defined, and concluded by sentence definitive against heresy, for the good of the whole Church; therefore it is necessary that this judge (upon whom depends the verity of belief, and the salvation, or damnation of so many who by a true, or false faith are saved, or damned) have 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 known, hear and be heard, speak and be spoken unto, and thereby have a public Court, give public audience, examine public causes, & pronounce public sentence between parties who contend, and in contentions which are debated. 2. That he have power, and authority, warrant, and commission, to give judgement, pronounce sentence, and to compel parties to obedience, and performance. 3. That he have warrant of infallibility in this his sentence, that he cannot err, or determine error, deceive, or be deceived in this his verdict, corrupt, or be corrupted by partiality in his judgement. All which, are as it were essentially necessary for this judge; for if he be not public & known in person, others cannot have access to him, nor he understand the causes of others; if he be not certain 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 compel, he cannot end the controversy, and establish peace, and unity in the Church, which is the end of his judgement.  
Further, because this judge is to have this infallible authority, 
The properties of a rule to judge by.  and that all are obliged to rely upon him, and his judgement, that he may the more securly proceed in his judgement, and others more confidently rely upon it; therefore he must have some Rule likewise infallible, and certain, by which he may be directed in his judgement; and some solid foundation, upon which he may build his definitive sentence. This rule, or foundation, because it is to be a rule & ground of judgement, and that for persons in number so infinite, and for causes in substance so important, therefore it can require no less than these and such like properties, for the solidity of it, and the security of judgement by it. In respect of itself. 1. That it be so certain & infallible that it can neither deceive, or be deceived. 2. That it be so continued, and not interrupted, that it cannot decay, or perish. 3. That it be so firm, and immutable, that it cannot be changed, or corrupted. In respect of the persons whom it is to direct. 4. That it be so known and visible, that it may be discerned by all sorts who have need of it. 5. So markable, & notable that it may be a sign distinctive, to distinguish true, from false believers. 6. So necessary and important that without it, no certainty can be had. 7. So universal & general, that it may satisfy all sorts of people, jews, or Infidels, Heretics, or Catholics, young, or old, unlearned, or learned. In respect of the matter or mysteries which are to be determined. 8. That it be so fundamental, 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 doubts in religion. 10. So complete, that it contain virtually, & be able to resolve plainly all questions, and conclusions of Faith which may at any time upon any occasion arise. All which are necessary for such a rule, and foundation, upon which so important a matter, as faith and religion, is grounded. And this is the first thing to be observed for the properties, and conditions both of the judge, and his rule of faith.   

The whole body of the Church cannot be this judge. SECT. II.  
SECONDLY, We may note, that this infallible authority, to judge of controversies of faith, is given, neither to the whole body, and congregation of the Church of God, as the rigid Lutherans with Brentius do hold▪ nor to the secular Princes and parliaments, as all the Lutherans at first, and the State-Protestants of England do yet defend; nor to the lay-people, and private persons, as Calvin, and the Caluinists do maintain; nor yet is it residing in the words, and text or scripture, as the ordinary preachers pretend: but only is given to the Pastors, and Prelates of the Church of Christ, who are lawfully, by authority from Apostolical succession, ordained, and Catholickly continue, without division of heresy or schism, in the same; and among them, principally to the chief head, and Pastor, the successor of Peter, and Bishop of Rome. All which, concerning every one, shall be briefly proved.  
First therefore, although the whole body of the Church collected, 
The whole body of the Church is not judge of faith.  have the infallible assistance of the holy Ghost that it cannot err, or be deceived in faith; yet hath it not the same assistance, that it may, & aught to be judge & determiner of faith. For as in a natural body the soul doth inform and give life to the whole body, and every member of it; but doth not discourse, and give use of reason to the whole, or every part, but only to the head: so the spirit of God assistes the whole Church with the privilege of freedom from error in faith, but doth not likewise give to it the priuiledg● of authority to teach, and judge of faith, and direct others in the same; for which cause God hath given a measure of donation, 
Ephes. 4.7. 1. Cor. 12.4.5. Ephes. 4.11.  divisions of graces, and ministrations, and made some, not all, Apostles, Doctors, & Prophets, that some may rule, & others be ruled; some teach, and others be taught; some be superiors to judge, and direct, others be inferiors to be judged and directed; and so an order, and subordination, a peace, and unity, may be observed and kept in the whole body among the members of Christ's Church. Whereof see more in the next fourth Section.   

Secular Princes cannot be this judge. SECT. III.  

Secular Princes, Kings, Emperors, are not judges of faith.  THIRDLY, That this infallible authority is not in secular Princes, or their Assemblies, and Parliaments, either as particular members of the Church, against Melancthon, or as Princes, and Superiors among the rest, against Brentius, so, that they can, and may lawfully, and infallibly judge of Controversies, make ecclesiastical laws, give authority to preach, and prescribe a form of doctrine, a manner of service, and an order of Sacraments and sacrifice; though it be largely by many proved, against the supremacy of Princes in causes Ecclesiastical, and requires a treatise more large, yet in brief it shall by these reasons be proved.  
First, 
They are sheep not Pastors.  because Kings and Princes are in the Church of God, and spiritual affairs, as sheep, to be ruled and ordered; not as shepherds, to rule and govern: they are 
(a) joan. 21.15.  Lambs to be fed by Peter; 
(b) joan. 10.1.  Sheep of the fold of Christ; Members of the Church of God, and servants of the family of Christ. Thus did the ancient and holy Fathers freely tell, and admonish them, and the Christian and good Emperors themselves acknowledged it. S. Gregory Nazianzen 
(a) Naz. ora. ad subditos timore perculsos, & Imperatorem irastentem. Non suscipitis sermonem liberum, & quòd lex Christi vos meae potestati, meoque subiecit tribunali: scio te ovem esse mei gregis sacri sacram.  told Valentinian, That the law of Christ did subject them (Emperors) to his power, and Tribunal, and that they were holy sheep of his holy fold. S. Ambrose 
(b) Amb. ep. 31. Quid honorificentius quam ut Imperator Ecclesiae filius esse dicatur? Imperator enim bonus intra Ecclesiam, non supra Ecclesiam est.  told Theodosius the Great, that he was a son of the Church, and that a good Emperor is within, not above the Church. Theodoret 
(c) Theod. lib. 1. hist. cap. 1. Tanquam filius amantissimus, Episcopis & Sacerdotibus velut Patribus proposuit.  says of Constantine the Great, that as a loving son, he did propose business to the Bishops and Priests, as Fathers. Constantine himself confesses, that God gave Priest's power to judge of Emperors, witness 
(d) Ruff. lib. 1. cap. 2. Vobis dedit de nobis iudicandi.  Ruffinus: that they were bishops within the Church, he without it, witness 
(e) Euseb. lib. 4. cap. 14. Vos intra Ecclesiam, ego extra Ecclesiam à Deo constitutus sum.  Eusebius. Valentinian the elder confesses, that he, as a lay man, might not interpose himself in Church affairs, but the Bishops and Priests had care of such affairs, witness 
(f) Zozem. lib. 6. c. 3. Sibi qui unus e numero laicorum erat non licere, se eiusmodi negotijs interponere, & ideo Sacerdotes & Episcopi quibus haec sunt, inter se conveniant.  Sozom. And that himself was to submit himself to them, witness 
(g) Paul. Diac. lib. 7. cap. 12. Eligant Episcopos quibus nos qui gubernamus imperium, sincere capita nostra submittamus.  Paulus Diaconus. And Theodosius the Great obeyed S. Ambrose 
(h) Ambr. epist. 32.  his excommunication, departed out of the Chancel at his command, and confessed, that thereby he had learned to know what difference there was between an Emperor, and a Bishop, witness 
(i) Theod. l. 5. cap. 17. Se didicisse quid inter Imperatorem intermit, & Episcopum.  Theodoret, and 
(k) Nic. l. 12 cap. 12. Their authority is temporal, not spiritual.  Nicephorus.  
Secondly, because the offices of the Bishops and Emperors are diverse, and distinct, the one of bodies and goods, the other of souls, and faith; the one of life, and death for offences against the King, and commonwealth; the other of sins, and sacraments belonging to God's laws, & man's conscience; the one is temporal of the kingdom and commonwealth, the other is spiritual of the Church, & flock of Christ; which the heretical Emperors forgetting, were stoutly and zealously admonished, and reprehended by the holy Bishops under them, for the same. As for example Constantius the Arian, 1. by Hosius 
(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 commifit, nobis quae sunt ecclesiae concredidit.  of Corduba, willing him not to meddle with Ecclesiastical affairs, nor to command them, but to learn of them; because to him God had committed the Empire, but to them the Church. 2. By 
(b) Suidas verb. Leont. Miror quomodo ad alia vocatus, aliis rebus te imisceas militaribus enim & politicis rebus praefectus, in his quae ad solo; Episcopos pertinent praeesse vis.  Leontius of Tripoli, because being ruler of military and politic affairs, he should not rule in things that belong only to Bishops. 3. By 
(c) Hilar. Provideat tua Clementia ut ad onnes ubique judices provinciarum ad quos sola cura publicorum negotiorum pertinere debet, scribatur, ne posthac praesumant atque usurpent cognoscere causas Clericorum.  S. Hilary of Arles, wishing him to writ to judges of Provincies, that they should not presume, or usurp to intermeddle with the causes of Clergy men. 4. By 
(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.  S. Athanasius of Alexandria, that he, and such who will be Precedents in ecclesiastical judgements, who will make the Tribunals of the Court the seals of deciding ecclesiastical causes, & themselves Princes and Authors of Church affairs, are the abomination of desolation, yea even Antichrist himself. Valentinian the younger seduced by his wife, was told by 
(e) Ambros. epist. 33. Noli te gravare Imperator, ut putes te in ea quae divina sunt imperiale aliquid ius habere: noli te extollere, scriptum est, date quae Dei sunt Deo, quae Caesaris sunt Caesari. Ad imperatorem Palatia pertinent, ad Sacerdotem Ecclesiae.  S. Ambrose of Milane, That he had no Imperial right in things that are divine; for the Court doth belong to the Emperor, but the Church to the Priest. 
Si tractandum est, tractare in Ecclesia didici, quod Maiores fecerunt mei: ●i conferendun de fide, Sacerdotum debet esse ista collatio, ficut factum est sub Constantino, qui nullas leges ante praemisit sed liberum dedit iudicium Sacerdotibus. Quando audisti, clementissime Imperator, in causa fidei laicos de Episcopo iudicasse? Ita ergo quadam adulatione curuamur, ut Sacerdotalis iuris simus immemores? Et quid Deus donavit mihi, aliis putem esse credendum? At certè, si scripturarum seriem divinarum, 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 aevo auditum 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 consecutus? Nos vero pastorem habemus, cuius nutum sequamur. Gelasius epist▪ ad Anast. Nosti sili clementissime, quòd licet praesideas humano generi dignitate rerum terrenarum, tamen Praesulibus divinarum devotus 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.  And being called by the Emperor to reason with Auxentius the Arian, he answered: That if a conference was to be made of faith, it was to be made by the Priests, as it was under Constantine, who prescribed no laws, but gave free judgement to Priests. That it was never heard, that in a cause of faith Lay men did judge of Bishops. That if we look into Scripture or ancient times, Bishops used to judge of Christian Emperors, not Emperors of Bishops. Thus S. Ambrose imitating S. Athanasius, who said: When was it ever heard, that the judgement of the Church did receive authority from the Emperor? Many synods and judgements have been, & yet did neither any Bishops persuade any Emperor any such thing, nor any Prince show himself curious in any Ecclesiastical affairs. Valens the Arian, was asked by Eulogius the Priest in Edessa, Hath the Emperor the dignity of Priesthood? we have a Pastor, whom we must obey. Anastasius the Eutichian, was told by Gelasius the Pope, That though he did rule over men in earthly things yet he did subject his neck to the Prelates in divine things. Thou knowest that thou oughtest to be ruled, nor to rule in order of religion; 
Greg. l. 4. ep. 31. ad Ma●●. Sacerdotes esse quosdam Deos inter homines, & propterea ab omnibus etiam Regibus honorandos.  thou knowest that thou art to depend of this judgement, 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 aught to be honoured of all Kings. And Michael was let understand the same by the Nicolas 1. Leo the Image-breaker was told by S. john 
(*) Damas'. orat. 2. the imagine. Non Regijs regulis, sed Patrum institutis, tam scriptis, quam non scriptis Ecclesiam censeo constitui & gubernari oportere.  Damascene, That the Church ought to be ruled, not by laws of Kings, but by the written, and not written, institutions of Ancestors. And to conclude, S. john Chrysostome said freely to his own Deacon: If any Duke, Consul, or the Emperor himself come unworthily, repress, repel him, thou hast greater power than he. Where we may note, that these Emperors were thus by these Fathers reprehended, for assuming Ecclesiastical judgement, either as Heretics, or as Tyrants; nor yet for doing it alone without the Bishops, but only and simply as Emperors, who having only temporal power, over the commonwealth, did assume Ecclesiastical over the Church. Which also is further proved by the confession, and practise of the best of the Christian Emperors; for Constantine the Great acknowledged, that 
(a) Ruffn. lib. 1. c. 2. hist.  the Bishops had power to judge him, and when he did judge of the cause of Caecilianus Bishop of Carthage, he did it so, that he asked pardon of the Bishops for 
(b) Aug. ep. 262. Sacris Antistibus veniam petitur.  it. Valentinian the elder would have them to judge in a cause of faith and ecclesiastical order, who are not unlik either in office or title, that is, Priests of 
(c) August. epist. 32. Sacerdotes de Sacerdotibus voluit iudicare.  Priests. Marcians commissioners referred themselves to the Council of Chalcedon to be taught in faith, and himself wills that Priests determine what is to be observed in 
(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.  Religion. And though he himself went to the Council, 
Chrysost. hom 83. in Matt. Simo Dux quis piam, si Consul, si is, qui diademate ornatur indignè adeat, cohibe & coerce; maiorem tu illo habes potestatem. Emperors themselves reclaim this spiritual authority.  yet it was not to determine, but confirm the faith, not prescribing laws (saith S. Ambrose) but leaving the Priests free judgement, and making the Priests themselves judges, as he did in the Council of Aquileia. 
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 Episcoporum Ecclesiasticis immiscere tractatibus.  Theodosius the second sent to the Council of Ephesus, but not so much as to talk of matters of Faith, holding it unlawful for those who are not of Episcopal order, to meddle in Ecclesiastical affairs. The same did justinian in his Constitutions, and Basil in the eight general Council.  
Thirdly, because power not only to preach, but much more to judge of doctrine of faith (for the authority to judge, is 
(ç) Heb. 5.14  the strong meat of perfect men, whose senses are exercised to the discerning of good and evil) was committed to Bishops (as of greater difficulty than the office or preaching given to Priests) and is a spiritual grace, or gift, given by imposition of hands, to spiritual men, according to that of the Apostle: Neglect 
(a) 1. Tim. 4 14.  not the grace that is in thee, which is given thee by prophecy, with imposition of the hands, of Priesthood. Therefore as power to minister Sacraments, is proper to Priests: so also to judge of Controversies, is proper to Bishops, lawfully ordained by authority, successively descending from the Apostles. For which cause, to Priests and Prelates, not to Kings and Princes, it is said: Thou 
(b) Mat. 2.7  shalt seek the law out of the mouth of the Priest. My 
(*) Isa. 9.21.  words 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 ever. I 
(c) Luc. 21.15.  will give you mouth, and wisdom, which all your adversary's shall not be able to resist. It 
(d) Math. 10 20.  is not you that speak but the spirit of my Father which speaketh in you. He 
(e) Luc. 10.16.  that heareth you, heareth me. He 
(f) 1. joan. 4.6.  that knoweth God, heareth us. He 
(g) joan. 11.50.  that is not of God, heareth us not, saith one of the spiritual Pastors; for which gift, Caiphas prophecy was a gift of his function, or priesthood, according to 
(h) Aug. troth. 49. in joan. & 16. cont. Faust. 23. Hoc in eo egit per propheticum Chrisma, ut prophetaret hoc è vita impia, ut nesciens prophetaret.  S. Augustine, though his ill life was the cause of ignorance of what he prophesied.  
Lastly, because many inconveniences, and absurdities would follow, if this authority were annexed to the kingly Sceptre, not to the priestly function; for it would follow, that Faith could not continue one and the same, neither in all persons, nor in all times, nor in all Countries, because Princes, in all times and places, are of disposition various; in judgement different; in faction opposite; and in subordination neither depending one of another, nor always respecting Religion, or Religious persons, more than may besteed them for their temporal and private ends, and uses. Wherefore as jeroboam of old, and Queen Elizabeth of late, 
Absurdities that follow upon regal authority to judge of Faith.  did relinquish the old, and introduce a new Religion, for reasons more politic than divine, rather to establish their doubtful titles, then religiously to serve God; so would Kings by virtue of this their authority (if it were in them) either in policy, or upon affection, be still altering Religions, and setting up new, most for their own ends and dispositions; by which we should have as many alterations of Religion, as of Kings, and as many Churches as are Kingdoms, and as great opposition in Faith, as is in States, and commonwealth. All which may appear by an example in England, where while the authority in judging in matters of faith was in the Prelates, religion continued 900. years the same, from Ethelbert till Henry the eight; but after that power of judging was assumed to the sceptre by King Henry the 8. the supremacy by one & the same King, was in three years 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 brought 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 have been under the same Queen, if power had not prevented it; and what may be, yet lies in the power of the King and Parliament. It would also follow that a man should be obliged always to follow the religion of the King, to change with the King, and so should not be obliged to be certain of any, or to die, or suffer for any religion, but should believe and preach, observe and practice, what the King prescribes, and the Parliament ordains: all which are against unity and certainty of all faith and religion. Lastly, it would follow that for 300. years after Christ, when the Emperors were pagan and not Christian, either pagans must be judges and deciders of the true sense of scripture, and of all controversies of faith, or that there was, for that time, no judge of them at all: also when Princes become heretics, as Constantius and Valens did, or Apostatas as julian did, that either true Christians should be obliged to obey, and follow Pagans & Apostatas, as judges and umpiers of their faith, or else, that they, by falling into heresy or apostasy, should lose their regal power and authority, and subjects should be freed from their duty and obedience to them. None of which our Protestant's will admit, as being indeed too too absurd.   

The Lay-people cannet be this judge. SECT four  
FOURTHLY, that this infallible authority is not in the lay people, and private persons of the Church, 
The Lay-people are not judges of Controversies.  is proved. 1. Because they want knowledge, and understanding to discuss, and penetrate, either the articles, which are believed, or the means, for which they are to be believed, as being, for the most part, men simple, and unlearned; for which cause they were never admitted to any Counsels, as Arbitrators, or judges of faith: but always directed by their Pastors in their obedience to faith. 2. Because they have no warrant, or commission given them for this end, either expressed in any Scripture, or approved by any Tradition, or practise of the Church, or mentioned by any testimony of Fathers, or Counsels; therefore are not to assume or exercise it, till they prove it. 3. Because of all sorts they are the most fallible, uncertain, and unconstant in their opinions, and practices, and therefore are left always to be ruled, & ordered, as the people are in the temporal commonwealth, & not to rule and govern as Magistrates, and judges. 4. Because it would follow that all should be judges, & Pastors to determine, none should be subjects to obey, or sheep to be fed; that the Church government should be democratical, of people which of all is the worst; that every man should have a religion of his own, without any union 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 well as Counsels. In respect of all which inconveniences, and absurdities (which are so many testimonies against this authority of the people) our Saviour did speak to the people in parables, 
(a) Mat. 13.34.  and without parables he did not speak to them: but to the Apostles and Pastors 
(b) Math. 13.11. Matth. 20. joan. 14.  he gave knowledge of the mysteries of the kingdom of heaven. To the people he spoke of things easy, and public, as their sins, and vices, virtues, & good life; but to the Apostles (and that, separated from the people,) of his death, resurrection, the holy Ghost, the day of judgement, and such like mysteries. With the people he did converse before his death, not after his resurrection; he 
(a) Act. 10.6  manifested not himself to all the people, but to the Apostles as Pastors, and witnesses preordained of God; he appeared after his resurrection 
(b) Act. 10.42.  did eat, and drink with them, and commanded them only, not the vulgar sort, 
(c) Act. 10.43.  to preach to the people. To the people it is said, Obey 
(d) Heb. 13.17.  your Prelates & be subject to them: but to the Pastors, take 
(e) Act. 20.28.  heed to the whole flock, wherein the holy Ghost hath placed you Bishops, to rule the Church of God. To the people it is said, suffer 
(f) Math. 13 30.  the cockle to grow: but to the Pastors, 
(g) 1. Cor. 5.13.  take away the evil one, from among yourselves. To the people it is said, do 
(h) Math. 23 3.  that which they (the Pastors) say: but to the Pastors, He 
(i) Luc. 10.16.  who heareth you, heareth me; and he 
(k) 1. joan. 4.6.  that knoweth God heareth us. By hea●ing of them is known which is the spirit of truth, which of error. Of the people it is said, How shall they believe him whom they have not heard, how shall they hear without a preacher? But of the Pastors, 
(l) Rom. 10.19. . How shall they preach, unless they be sent? All which convince that our Saviour intended to make the people, not Pastors, but sheep; not rulers, but subjects; not judges to command, but servants to obey, in matters of faith, and religion.   

The Scripture cannot be this judge. SECT. V. 
The scripture is not a judge of faith.   
FIFTLY, That the scripture cannot be this judge to determine and end all controversies is proved. 1. Because this scripture, in respect of us, requires a judge itself to determine, and assure us which is true Canon, true original text, true translation, true sense, & the rest as before; therefore to us it cannot be a judge. 2. Because all, or the greatest difficulties; all, or the mainest questions; and all, o● the hottest contentions which have passed either among Catholic Doctors, or between Catholics and Heretics, are about the scripture, and the sense of it, none of which scripture itself could ever yet end, and decide without some other judge and umpire, plainly to pronounce sentence in the cause; and immediately under punishment to oblige the parties to believe, and obey the sentence. 3. Because the scripture is mute, dumb, & unable to speak, hear or pronounce sentence, and is apt, not only to be lost, alteted, and corrupted, as de facto it hath been; but also to be drawn, wrested, and interpreted to contrary senses and opinions, by any sort of interpreters, in any cause, and question; as the lamentable practice of so many hundred of heresies, & heretics in all ages doth witness. 4. Because the scripture in itself is neither clear, and evident, nor doth evidently and expressly contain, and declare all the senses of itself, all the mysteries of belief, all the questions of controversies, all doubts in divinity, many things being both now by Protestants, and Catholics believed, and having been by all faithful in all ages practised, which neither for practice were grounded upon only scripture, nor for the doctrine of them are expressed in any scripture. 5. Because many have been converted to faith without any reading, or knowledge of scripture, many controversies have been decided without any sentence of scripture; many faithful have lived in the world, and been directed in their faith before any writing of scripture. As for example; all in the old Law for 3000. years before Moses, 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 (witness Irenaeus) never did see, nor hear of the bible; and many thousands of saints and souls who did never see, read, hear, or understand any Scripture at all, and yet did live holily in earth, and do reign gloriously in heaven. 6. In the scripture are two things, 
Aug serm. 7. de temp. lib. 3. de doctrina Christ. cap. 5.  the letter, and the sense; as the body & the soul. The letter, according to S. Augustine, doth kill, that is, the external literal sense of the words sometimes doth kill, & cause error: but the spirit, that is, the true sense, which the holy Ghost intended, 
2. Cor. 3.6.  doth quicken, & availeth to salvation. But that neither the letter, nor the spirit, can be a competent judge of controversies, 
The letter of scripture is not judge as having deceived,  is proved. 7. Not the letter, because the letter, or the words in the bare literal sense are occasion of error, and heresy, for so they were to the jews, who in reading of Moses & the Law, had the veil set over their eyes, and understood not Christ contained and signified in the Ceremonies of the law. 
jews.  And so it hath been to all Heretics, who forsaking the sense intended by the holy Ghost, & proposed by the Church, 
2. Cor. 3.15. Heretics.  and following the letter expounded by their own spirit, have falsely understood the scripture, & grossly fallen into errors. 
Sabellians. joan. 10.30  Thus the letter deceived Sabellius, who expounding that of S. john, I and the father am one, of unity of persons, not of substance; falsely defended, in the deity to be not three, but only one person, which had three names, offices, or properties of the father, the son, & the holy Ghost, creating, redeeming, and sanctifying mankind, &, as the Patripassians defended, the Father to have suffered on the Cross as one and the same person with the son. Thus the letter deceived the Arrians, 
Arians. joan. 14.28.  who expounding that of S. john, The father is greater than I, of Christ absolutely and completely as whole Christ, not as man according to his humanity; did thereupon deny Christ to be God, equal to the Father. 
Macedonians 1. Cor. 2.10  Thus it deceived the Macedonians, who expounding that of S. Paul, The spirit searcheth all things, even the profoundites of God, concluded, not as they ought, that the spirit pierceth & comprehendeth 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. 
Manichees.  Thus it deceived the Manichees, who held the old Testament to be contrary to the new, because, for instance, the old said, that 
(a) Gen. 1.31  God created all things; That God ceased from labour 
(b) Gen. 2.2.  the seventh day; That 
(c) Gen. 1.27  Man was created according to the Image of God. And the new said the contrary, that 
(d) joan. 1.3.  the Word created all things; That 
(e) joan. 5.17  God worketh until now; And that you 
(f) joan. 8.44.  are of your father the devil. Not conceiving, according to the spirit and true sense, that God created all things by the word, as by an Idea; that God rested from his work of creation, and yet worketh by conservation; that man was created to the Image of God by nature, and of the devil by malice. Thus the Pelagians denying original sin to have descended from Adam to us, literally interpreted that of Ezechiel, (The 
(g) Ezech. 18 20.  son shall not bear the iniquity of the father, 
Pelagians. ) not only of sons who are not partakers, but also of sons who are partakers of the iniquity of the father, as all are of Adam's sin, in whom 
(h) Rom. 5.12.16.19.  all sinned, and who received, as head, the promise of keeping, or losing paradise by precept of for bearing, or eating the apple for himself, and his posterity after him. Thus it deceived others, who applying literally that of S. john (The flesh profiteth nothing) some, 
Protestants and others.  in the Apostles time to the resurrection of the flesh, others of late to the real presence in the B. Sacrament; the one thereupon denied the resurrection of all bodies; the other the real presence of Christ's body; both upon one ground, not distinguishing the spiritual from the carnal manner of one and the same body. By which they might as well infer, that the flesh of Christ by his incarnation and passion profiteth no more, than (according to them) it doth by his resurrection and manducation. By which proof of authority and examples it is apparent that the external letter of scripture cannot be judge of controversies.  
That the internal sense of Scripture cannot be judge, 
The sense of scripture cannot be judge  is likewise proved, because this true sense intended by the holy Ghost is often obscure, hard, and uncertain; as is certain, and before proved. This obscurity breeds controversies, as experience daily teaches, and that these controversies cannot be ended & judged by scripture-sense, is proved. 1. Because scripture-sense is the thing in question, & contention, therefore is the thing to be judged, and decided; 
The sense is the thing in question.  not the judge who is to give judgement, and resolve the parties contending in judgement. 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; Catholics understand them as the words import, of the real presence, and of the local descension, both, of Christ's body: Protestants expound them of a figurative presence by remembrance of him in the sacrament; and of an infernal suffering of hel-paines in his soul upon the Cross. Now of these senses which is true, which false, the sense of the words cannot judge between Catholics and Protestants, but some other judge is necessary to confirm the one, and confound the other, & so to end the controversy. 2. Because many places of scripture are so hard and obscure, 
Is obscure and hard.  as the true sense of them cannot be truly discerned, but by Church practise and tradition, as for example, whether those words of S. Matthew, Teach all nations, 
Matth. 28.19  baptising them in the name of the father, and of the son, and of the holy Ghost, do prove a necessity of the vocal pronunciation of these words, for the form of baptism, as all Protestants with us do grant; or require no more but a mental intention, it sufficing only to baptise in the name of jesus, as Act. 8.26. 
joan. 3.5.  doth insinuate. Whether those of S. john, Except a man be borne again of water, and the holy Ghost, he cannot enter into the kingdom of God, infer a necessity of water for the matter of baptism, as the Lutherans with us grant, and the words import; or that the water and the holy Ghost be all one, as Calvin expounds. Also why the Protestants should not infer as well a precept and necessity of a sacrament of washing of feet out of those words of our Saviour, And you 
(a) joan. 13 14.  ought to wash one another's feet, after the example of Christ, who did, and commanded it; as they do, out of those of S. Matthew, 
Matt. 26 26.  Eat ye, & drink ye, infer a necessity of receiving under both kinds, because our Saviour did, & commanded the like. Now these, and such like, require a judge to judge of the sense, 
A judge is necessary as well in spiritual, as temporal causes.  and reason of them, & cannot themselves judge, and decide themselves to us. By which is evident that neither the letter, nor the sense of scripture can be a competent judge of all controversies of faith, and scripture.  
Lastly, the same is proved by the analogy of a temporal judge in causes civil, with an Ecclesiastical judge in causes spiritual; for as Controversies arise in civil causes, & the commonwealth: so do they arise also in matters spiritual, and the Church. As therefore there are customs, laws, & judges to decide causes civil: so there is Tradition, Scripture, and a judge to decide causes spiritual: and as customs and laws are a rule, not a judge, to decide the one; so also are tradition, & Scripture, a rule, not a judge to decide the other. As well therefore is requisite, besides Scripture, some other living and speaking judge in matters of faith & religion, to judge and end the Controversies among Christians, as is necessary, besides Law, some other personal judge in affairs of the Commonwealth, to debate and decide contentions among Neighbours. The necessity of both which chiefly appears, when either the parties are contentious and not willing to yield, or that the law is obscure, and wants explication, or seems contradictory, and requires reconciliation, or is penned in terms general, and stands need of some restriction in causes particular. All which sith they fall out as well in Scripture, as in common, or civil laws, some judge or judges are as well necessary to expound Scripture, as they are to interpret Laws, and thereby to end Controversies. And thus is sufficiently proved, that neither Scripture, and the word of God, nor Princes, and Kings, Governors of the Commonwealth, nor the Lay & common people among the Faithful, nor yet the whole body and congregation of the Church of God, can be a fit judge to pronounce sentence, and determine matters of faith and religion.   

Bishops and Prelates of the true Church, are this judge. SECT. VI  
IT remains to prove, that this judiciary power, 
Bishops & Prelates are judges of controversies of faith.  and authority to hear, and examine, to decide, and determine as a judge authentical and infallible, in matters of faith, belongs only to Pastors, and Prelates of the Church, and that they having received lawful ordination by power successively descending from the Apostles (by which they enter as shepherds, not thieves) and still remaining in unity, without heresy or schism (by which they continue true Pastors, not Wolves) that they, I say, thus ordained and united, are the only and true judges of faith & Religion. This position as much importing for the certainty of faith in all persons, and mainly confuting the authority of the private spirit in every private person, is fully to be proved. 1. By the authority of the old Testament, & the practice of the Priests in it. 2. By authority of the new Testament, and the practice of Christ, and his Apostles in it. 3. By authority of the Church ever after Christ, and the practice of all Bishops, & Prelates in it.  
First, therefore out of the old Testament, we have an express law made by God himself for this judiciary authority of Priests, 
Deut. 17.8. Priests, and the high Priest, were judges in the old law.  in these words: If thou perceive that the judgement with thee be hard and doubtful between blood and blood, cause and cause, leprosy and not leprosy, and thou see that the words of the judges, within thy gates, do vary; arise, and go up to the place, which our Lord thy God shall choose, & thou shalt come to the Priests of the levitical stock, and to the judge that shall be at that time, and thou shalt ask of them▪ who shall show thee the truth of the judgement: and thou shalt do whatsoever they that are Precedents 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 shall be proud, refusing to obey the Commandment of the Priest, which at that time ministereth to our Lord thy God▪ and the decree of the judge, that man shall dye. In which words, 1. The Priests have authority, and commission to judge of all causes. 2. The people are willed to go to them, for judgement in doubtful causes. 3. Under pain of death they are commanded to stand too, & obey their judgement, without appeal to any higher Court of Prince or other. 
The beginning of this tribunal.  In which we may note, 1. The institution, and beginning of this authority of the Priests in the old Law. 2. The progress, and continuance of it. 3. The end and cessation of it. 1. The institution of it 
(a) Paral. 19 ●0.  was for all cases of the Law, of Commandment, of Ceremonies, of iustifications, that is, of the law moral, of the ten Commandments, ceremonial of serving God; and judicial, of governing 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 Counsels, the one greater at Jerusalem called Synedrion, consisting of the high Priest as chief, and 70. with him as assistants, in which, greater causes were judged, and appeals from the lower Council were admitted, and this was by God himself 
(b) Num. 11▪ 16.  instituted. The other lesser in every City, consisting of 23. persons, who had the hearing, and determining of smaller causes, and was by Moses, 
(c) Exod. 18.13.  at the advice of jethro his Father in law, instituted. By these two Counsels were all causes judged, of these the Priests were Precedents and judges, and of the greater the high Priest, for the time, was supreme judge, whose sentence in all causes, 
The continuance of it.  and under pain of death all were obliged to obey. 2. The continuance of this law and tribunall-seat doth appear. 1. By the facts of some of the Kings, chiefly of 
(d) 2. Paral. 19.11.  josaphat King of juda, which repaired this Council being decayed, and made Amarias' the high Priest, Precedent for those things which belonged to God, and Zabadias', for the office of the Kings. 2. By the words of the Prophets, especially of Malachy, who sends the people to the Priests, 
(e) Mal. 2.7.  to require the law from his mouth, because he is the Angel of the Lord of Hosts. Of Aggaeus, who bids them 
(f) Agge 2.12.  ask the Priests ●e Law. And of the Wiseman, who 
(g) Eccle. 12.11.12.  wils his son to seek no further, because the words of wisemen are as pricks, and as nails deeply stricken in, which by the council of Masters, are given of one Pastor. Therefore this sentence is the last judgement, which admits no appeal. 3. The end & cessation of this law, 
The end of it.  and Tribunal of Moses, doth appear 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 prophecies under the law ceased, and the verity of them being in his passion fulfiled: so also the judiciary power both of the Priest, and of the Law diminished, as the greater power of the new lawmaker Christ, increased. And the assistance of the holy Ghost, by degrees failed them, and their Council, as by degrees the power of Christ was more plainly manifested, & the grace of the holy Ghost more abundantly bestowed: of which out of Scripture we have this proof, 
Three Counsels of the jews in Christ's tim about Christ.  and experiment; whereas the high Priest, with the Priests, Scribes, and Pha●isies gathered three Counsels in the life of Christ, all about the person of Christ, 1. In his infancy, at the coming of the Wisemen, to consult where he was borne, when Herod would have killed him, 2. Before his passion, after the raising of Lazarus, 
Matth. 24.  to advise about his apprehension, when Caiphas upon malice advised his death, and as Priest prophesied of the jews salvation by his 
(a) joan. 11.49.  death, 3. At his passion, when by false witness they condemned him as guilty of death, and thereupon procured his 
(b) Math. 26▪ 57  death: In the first, the holy Ghost fully assisted them, and their Council, that their determination was both true and just: In the second, the holy Ghost assisted in part the high Priest, in that his verdict of the jews salvation by one, which verdict proceeded from the gift of prophecy annexed to his Priestly function; and in part forsook him, in that is was injust, for that he did upon malice condemn him: In the third, the holy Ghost quite forsook them, both in verity of the sentence, as falsely accusing Christ of blasphemies; and in the justice of the same, as wrongfully condemning him to be worthy of death. By which is declared how far the Priest's judiciary power before Christ did extend itself, how long it did endure, in what manner by degrees it did cease and end; & out of all is convinced, that neither Prince, people, or private person, but the Priest in that time had power to decide, and judge all Controversies of the law, & of faith.  
Secondly, this authority of Priests and Prelates is proved out of the new Testament, 
Prelate's authority to judge of controversies, proved out of the new Testament.  and that two ways. 1. By the commission, & authority which our Saviour gave to the Apostles, and by their practice of it. 2. By the same Commission given to the same Apostles, not only for themselves and their own time, but also for their successors, and all times, & ages. That our Saviour gave this judiciary power to his Apostles, and to them only, is proved, 1. By the authority, and commission he gave to S. Peter, as the head. 2. By the same which he gave to the rest, as the principal members and directours of the Church under this head. 
Authority to judge, given to S. Peter. Matt. 16.19  To S. Peter as head, he first promised it, then he prayed to confirm him in it. 1. He promised it, in that he promised to make him the foundation of the Church, by giving him the title of a Rock, saying: Upon this Rock I will build my Church; for what a master is in a house, what a governor is in a City, what a King is in a kingdom, and what a head is in a body, the same is a foundation in a building, & Peter in the Church; therefore to Peter was here promised, to be the head, the foundation, and the Governor of his Church. 2. In that he promised to make him the Governor of the Church in a representative manner, giving him keys of it: 
Matt. 16.19  To thee I will give the keys of the Kingdom of heaven. For as the delivering up the keys of the City to any, is a sign of giving up the charge and government of it to him: so the promise of giving to Peter the keys of the kingdom of heaven, was a promise of giving power & authority to govern, as a judge, the Kingdom of heaven, that is, his Church. 3. In that he gave him power to bind and lose, that is, to retain, or remit, by way of absolving, or not absolving; to command and punish, by way of dispensation, censure, sentence, or judgement, not only persons whomesoever, but also causes whatsoever, whether of crimes, and offences against laws, or in doctrine and opinion against faith. And so the promise was made, 1. To the person of S. Peter. 2. Of authority to be judge and Governor. 3. In all causes of doctrine, or offences whatsoever. 4. Christ prayed to his Father for confirmation of this authority upon S. Peter: I prayed for thee, 
Luc. 22.32.  that thy faith fail not, and thou once converted, confirm thy Brethren, that is, that he might be firm in his faith, and thereby with his power confirm, and settle others in the same. 
Bellar. lib. 3. c. 5. de verb. Dei scripto.  Out of which Lucius, Felix, Marcus, Leo, Agatho, & Paschalis Popes with S. Bernard after them, cited by Bellarmine, do gather the infallibility of S. Peter, and the Pope's power in judgement of faith. Lastly Christ invested S. Peter in this authority and jurisdiction, when he gave him commission and charge to feed his sheep: Feed my Sheep, feed my Lambs; 
joan. 21.16.17.  in which he gave authority to Peter singularly, as to one whom he calls Simon the son of johanna, and from whom in particular he draws before hand a triple confession of his singular love to him, above the rest. He gives also him authority to feed, that is, to exercise all pastoral charge and function, which requires, 1. That he feed with spiritual food, all his sheep within the fold of his holy Church, according to Ezechiel, 
Ezech. 34.2.  Are not the flocks fed of the Pastors? And Psalm. 22.1. Our Lord doth govern me (in greek, feed me) nothing shallbe wanting 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 wolves, 
Ezech. 34.5.  according to that of Ezechiel: And my sheep were dispersed because there was no Pastor, and they came to be devoured of the beasts of the field, and were dispersed. My flocks have wandered in all mountains, and in every high hill. That which was lost I will seek, 
Vers. 16.  that which was cast away, I will bring again, and that which was broken, I will bind up, and that which was weak, I will strengthen; and that which was fat and strong, I will feed them in judgement. 3. That he rule, govern, discern, judge, and chastise, according to that of Scripture: Thou 
(a) 2. Reg. 5.2.  shalt feed (that is govern) my people Israel, and be Captain over Israel. Thou 
(b) Psal. 2.9.  shalt rule them in an iron rod. Behold 
(c) Ezech. 34 17.  I judge between beast and beast, of Rams, and of Buck goats: Between 
(d) Vers. 20.  the fat beast, and the lean. Out of which is apparent, 1. That our Saviour gave to S. Peter, in these words, feed my sheep, a pastoral charge over all his sheep, that is, all Christians who are the sheep of Christ. 2. That this pastoral charge consists in collecting, curing, directing, defending and judging these sheep of Christ. 3. That Peter, by this charge, had power to preach, minister Sacraments, correct offenders, and judge of all doctrine, as chief head, and Governor in the Church of Christ. And so it is convinced, that this judiciary authority was given to S. Peter, as head of the rest.  

The same given to the Apostles.  That the same was given also to the rest of the Apostles, is proved, because as Christ did communicate to his Apostles power, and authority which was proper to himself, to forgive sins: Whose 
(e) Mat. 16.18.  sins you forgive in earth, shallbe forgiven in heaven; and to offer Sacrifice, 
(f) Luc. 22.27.  Do this: So also to the same did he communicate these privileges proper to himself, that as he was Master of all, One 
(g) Mat. 23.10.  is your Master Christ: so also he made them Masters, not 
(h) Rom. 2.20.  only of Infants, but also 
(i) 1. Tim. 1 11.  of Nations, that they should 
(k) Math. 28  teach all Nations. As he was light of men; so 
(l) joan. 1.4.  they should be the light of the world. As he gave 
(m) Math. 5.14.  testimony to the truth; so 
(n) joan. 1.17.18.  they should give testimony, and be witnesses of him to the end of the earth. That 
(o) Act. 1.8.  as the Father did sanctify him; so 
(p) joan. 10.36.  he prayed to his Father to sanctify them. As 
(q) joan. 17.17.  he was sent by his Father into the world; so he sent them. As by a voice from heaven it was said of him, 
(r) joan. 20.21.  hear him; so by his own mouth he said of them, 
(s) Math. 17 5.  he that heareth you, heareth me. The Apostles therefore were appointed for Masters, specially sanctified, made the light of the world, ordained witnesses of his truth, & sent with authority, and commission, as himself was, for that end that they should be heard, and obeyed as himself was: and the same power they received from him, not only themselves challenged and practised after him, and with him; but also their Successors after them, and with them. For as Christ was given 
(t) Luc. 10.16.  a light of the Nations; so they, saith S. Luke▪ were 
(u) Act. 13.47.  also the light of the nations. As 
(w) Luc. 4.18.  the spirit of God was on him to evangelise to the poor; so God chose them, saith S. Luke, that 
(x) Act. 15.7  the Gentiles by their mouth, should hear the word of the Gospel, and believe. As 
(y) 2. Cor. 5.19.  he did reconcile the world to himself; so he, saith S. Paul, placed 
(z) 2. Cor. 5.19.  in them the word of reconciliation. As he came an Ambassador from his Father, to 
(a) Mat. 12.18.  be a messenger of judgement to the world; so, saith S. Paul, we 
(b) 2. Cor. 5.20. Ephes. 6 20.  are Legates for Christ. As our Saviour said of himself, He 
(c) joan. 8.47.  that is God, doth hear the words of God, therefore you hear not, because you are not of God; so doth S. john say of them▪ He 
(d) 1. joan.  that knoweth God heareth us, and he that is not of God, heareth us not. Therefore as Christ thought it no robbery to be equal to his Father in divinity; so they thought it no injury to him to be in some sort, participant with him, in his power, and authority.  
And that Christ gave this authority to the Apostles, not only for themselves, and their own time; but also for their successors, 
The same given to the successors of the Apostles.  and for all ages, so that it is to reside and remain in the Pastors, and prelate's of holy Church their successors continually till the end of the world, is evident: for if he have this authority as necessary for the peace and government 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 certain it doth; then without doubt it was as well given to the Pastors of the future times of the Church, as to them of the present: for which end, Christ (saith S. Paul) gave 
(e) Ephes. 4.11.  some Apostles, some Prophets, some Evangelists, some Pastors and Doctors, and for what end? For 
(f) Ibid. v. 12.  the consummation or perfection of Saints, that is, of all faithful, for the work of the ministry, to teach his truth, for the edification and propagation of his body, to conserve and increase his Church, for 
(g) Ephes. 4.13.  the unity of faith until all concur in one; lest 
(h) Ibid. v. 14.  men be wavering and uncertain in faith like little ones; lest they be carried with every wind of doctrine; lest they be circumvented by craftiness in error. All which dangers as they remain in all times, so the remedy prepared against them must remain for all times. Whereupon S. Peter did not only himself exercise this authority, but at his departure gave the same to the Pastors of Pontus, Galatia, and Bythinia, to whom he writ his Epistles, willing them to 
(i) 1. Pet. 5.2.  feed the flock of God, which is among them. S. Paul did not only practise it himself, but also left it to the Pastors of Ephesus 
(k) Act. 20.28.  to rule the Church of God. To Titus, to 
(l) Tit. 1.5.  ordain Priests through all Cities in Crete, as he had disposed. To Timothy, to 
(m) 2. Tim. 2.2.  commend to faithful men, what he had heard of him, and willed the converted jews, to 
(n) Heb. 13.17.  obey their Governors▪ and be subject to them because they watch as being to give an account of their souls. Whereupon, not of the Apostles only, but of all Pastors, and only of Pastors, it is said: 
(o) Isa. 59.21  My spirit which is in thee, and my words which I have 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, from this present for ever. What is this word, my 
(p) joan. 14.16.  spirit which is in thee; but (to compare the prophecy and the performance) the Paraclete, the spirit of truth, which the Father will give to you? What are, the words in thy mouth, but the words and understanding 
(q) joan. 17.8.  which thou (Father) gavest to me, I gave to them, and they received of me? What is, thy seed, and seeds seed, but those who are to 
(r) joan. 17.20.  believe by their word in me? What is, from this time for ever, but that, I 
(s) Mat. 28.20.  will be with you even to the consummation of the world? And so doth the prediction of the Prophet concur with the performance of our Saviour. To all Pastors, and only of Pastors it is said: Sons 
(t) Aug. enar. in Psal. lib. 4. epist. 9  are borne to thee for thy fathers, and thou shalt make them Princes over all the earth, that is, according to S. Augustine, for Apostles, thou shalt have Prelates. To all Pastors and only to Pastors it is said: He 
(u) Luc. 10.16.  that hears you, hears me. And, He 
(x) joan. 4.6.  that knows God, hears us, and he that is not of God, hears us not. That is (saith S. Cyprian) all 
(y) Cyp. epist 166.  Governors who by subordination succeed the Apostles. Because, saith S. Augustin, In 
(z) Aug. lib. 4. cont. Don. cap. 43.  the chair of unity he hath placed the doctrine of verity. Of all, and to all Pastors it is said: How 
(a) Rom. 10.15.  shall they preach except they be sent? No 
(b) Heb. 5.4.  man assumes to himself honour, but he that is called of God, as Aaron. To all, and only of Pastors it is said: If 
(c) Mat. 18.17.  he hear not the Church, let him be to thee as the Heathen, and Publican, that is, saith 
(d) Chrys. & Theophil. in hunc locum.  Chrysostome, and Theophilact, if he hear not the Pastors 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 faith. To all, and only Pastors it is said: That 
(e) Mat. 16.18.  the gates of hell shall not prevail against the Church. In so much, that all the promises of Church-stability, and perpetuity in faith, consists chiefly in this infallible authority of the Pastors, who are to instruct in faith, direct in faith, and to judge of faith, and what promises are made to the Church, are made chiefly to the Pastors, as the principal parts of it, and by them to the rest as inferior. To them therefore is given the 
(f) 2. Cor. 4 19  word of reconciliation, the 
(g) 1. Cor. 4.1.  dispensation of the mysteries, the 
(h) Math. 2●  function of Embassages, the 
(i) Act. 1. Matt. 24.14.  testimony of truth to all Nations. They are the Fathers who beget spiritual children by the preaching of the word, who nourish them with the food of the Sacraments, who rule them by good laws and discipline, and who defend them with their spiritual power & authority. They only have the 
(k) Isa. 22.22.  Keys of the house of David, which they shall open and none shut. The 
(l) Mat. 16.19.  keys of the Kingdom of heaven, against which hell-gates shall not prevail, and the 
(m) 1. Pet. 2.9.  kingly Priesthood. All, because in, and by their priestly function and authority, Christ doth forgive sins, doth reconcile to him the world, doth make laws, doth exercise his power, and establish his kingdom of heaven, and doth 
(n) Luc. 17.35.  reign in the house of jacob for ever. And thus is the judiciary authority of the Church in the Pastors, and Prelates of it, lawfully ordained, and peaceably united, proved by the testimony of holy Scripture.  

The same ever practised in the Church.  The same is further proved by the practice of the Church in all times, and ages; for when any Controversy did arise, any new opinion did start up, or any practice was doubtful, and questioned; the decision and judgement was referred, neither to the whole body of all believers, nor to the Princes, Kings, and Emperors, the chief Protectors 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 judge in the Church: but to the chief Pastors, and Prelates, the Directours & Governors of the Church, 
In counsel's provincial.  who collected together in some Council, either provincial (which sufficed in cases where the cause was either not important, or other could not be collected) or general (which was gathered when the cause was great, the adversary's potent, and the assembling convenient) had the hearing, examining, and judging of the cause referred to them, and did censure the persons, and put a final determination to the cause, & question. Thus we read, that the question about the observation of Legal Ceremonies, was determined in the Council of the Apostles at Jerusalem. 
Act. 19  The Controversy about the observation of Easter on the 14. day, as the jews used, or the Sunday after, as is now by Christians used, was by diverse Counsels decided, as at Rome under Pope Victor, at Jerusalem under Narcissus, in France under Irenaeus, in Pontus under Palma, at Corinth under Bachillus, and lastly at Nice under Pope Sylvester. Thus was the Novatians and their sect, denying penance and absolution to them who failed in persecution, condemned by the Prelates, and Bishops of Italy at Rome, of France at Arles, and of Africa at Carthage. Thus was Sabellius, and his heresy, 
Ann. 255▪  denying the Trinity of persons, condemned by the Prelates of Egypt at Alexandria. The Donatists, and their schism, 
Ann. ●19.  denying the validity of Baptism ministered by Heretics, condemned at Rome, Arles, and Carthage, and other places by the Bishops of the same Countries. Paulus Samosetanus, 
Ann. ●66.  and his error, affirming Christ to be pure man, was condemned by the Bishops of Asia, in two Synods at Antioch. Thus were the Manicheans condemned at Ancyra, the Archontickes at Neocaesaria; Eustachius at Gangra in Armenia; Priscillianus at Toledo in Spain; Pelagius in Palestina, Melitum, Carthage, & Constantinople. And Macedonius, Apollinaris, Photinus, Sabellius, & Eunomius at Rome; Berengarius at vercels, and Rome; Luther, and his fellows at Mentzes, Treuers, and Colen in Germany, and Macline, Cambray, and other places in the low-Countryes. All which, and many more were censured, and judged by the Bishops called in Synods Provincial.  
In like manner by the Prelates collected in general Counsels, 
In counsels general.  were censured and judged the causes of greater heresies, and contentions: As that of Arius, in the first Council of Nice, and the divinity of Christ defended. 
Ann. 317.  That of Macedonius, in the second general at Constantinople, 
Ann. 383.  and the deity of the Holy Ghost confirmed. That of Nestorius in the third general at Ephesus, and the unity of one divine person in Christ decreed. That of Eutiches, 
Ann. 430.  in the fourth general Council of Chalcedon, and the verity of two natures in Christ concluded. That of Peter and Severus of Antioch, 
Ann. 454.  Petrus of Apamea, Cyrus of Edessa, Anthymius & Acatius of Constantinople, in the fifth general at Constantinople, 
Ann. 553.  and their persons, with origen's errors, condemned. That of Cyrus of Alexandria, Sergius, Pyrrhus, and Paulus of Constantinople, and their Monothelite heresy of one will in Christ, 
Ann. 681.  in the sixth general at Constantinople condemned, and the two wills in Christ determined. That of Leo, and Copronymus Emperors, and the Image-breakers with them, in the seaventh at Nice, censured, and the worship of Images defended. 
Ann. 781.  That of Photius, and the deniers of the procession of the holy Ghost from the Son, 
Ann. 870.  in the eight general at Constantinople, rejected, and Ignatius the Patriarch confirmed. All which were in the Greek Church. In the latin and West Church Bishops also proceeded, 
Ann. 1121. Ann. 1139.  and judged in the general Counsels, as in the ninth and tenth general at Lateran against the Saracens, 
Ann. 1180. Ann. 1228.  and Anti-popes', under Calixtus II. and Innocent II. In the eleventh and twelfth also of Lateran against the Waldenses, and joachim the Abbot, under Alexander the III. and Innocent III. 
Ann. 1265. Ann. 1274.  In the thirtenth & fourtenth of Lions, against Frederick the Emperor, and the error of the Greeks under Innocent IU 
Ann. 1311. Ann. 1439.  and Gregory the X. In the fifteenth at Vienna, against the Begards, and others, under Clement the V. In the sixteenth at Florence, against the Greeks, under Eugenius the IV. 
Ann. 1512.  In the seaventeenth at Lateran, under Leo the X. against Schismatics. And lastly in the last at Trent under Paul III. julius the III. 
Ann. 1563.  and Pius the IV. against the Lutherans, & all Heretics of late. In all which, and others, examination was made, and judgement given, not by Princes, Lay-people, or the whole body of the Clergy, but only by Bishops, and Prelates, the chief Pastors of the Church, who only, and not the former, were, as appears by authority of Scripture, and the continued practice of the Church, the true, authentical, and infallible judges of controversies of Faith, and Religion.   

The private spirit cannot be this judge. SECT. VII.  
IT remains to prove, that this infallible and authentical authority to judge of controversies of Faith, neither doth, 
That the private spirit cannot be a judge of controversies of faith.  nor can reside in every particular faithful person, nor that the private spirit of every one (which is here intended) can be a competent judge of all controversies of Religion. This is convinced by diverse proofs drawn from diverse heads. The first proof is drawn from the former reasons, which disprove this authority to reside, either in Princes, or in the lay-people, or the whole community of all faithful believers; for all the reasons which prove against them, and their spirit, prove much more against every private person, and this spirit in particular.  
The second proof, is drawn from the former reasons, which prove this authority to be communicated only to the Prelates and chief Pastors of the Church; for if the spirit of God, for this end, be given only to them, as it was to Moses, to judge the people, than it was not for the same end given to all and every one of the common people, and every ordinary faithful person among them.  
The third proof, is drawn from the essential parts of an authentical, and infallible judge, because in this spirit are to be found neither ability to know persons, nor authority to judge causes, nor infallibility to pronounce a certain sentence, and judgement. First therefore, this spirit cannot know, and examine the state and disposition, 
The private spirit wants ability to know & be known.  the cause, and question of the person who is to be judged, neither can the person who is to be judged, know that this spirit remains in him, who is to judge, or that authority by it is given to judge. For this spirit, say they who challenge it, is known, that it is the spirit of God, only to them who have it; how then shall it be known to others, who are to be judged by it? How shall the people know the spirit of the Pastor that they may be directed by it; or the Pastor know the spirit of the people, that he may direct them? How shall any conversation in discipline of good life, any communication in doctrine of faith, any subordination in obedience to laws, be observed among these person, uncertain one of another's spirit, and authority by it? How shall the sentence of absolution upon the faithful, or of condemnation upon the faithless be justly denounced? How shall the doctrine of truth be preached, or the doctrine of falsehood be confuted, and the people obliged to believe the one, and to forsake the other? How shall justice be ordered, obedience observed, authority maintained, laws executed, and penalties inflicted, where neither the inferior can know the spirit of the superior, upon which spirit his authority depends; nor yet the superior can any way force, or compel the spirit of the inferior, who yet will challenge an equality of pre-eminence, and privilege of the spirit with him.  
Secondly, this spirit cannot challenge to itself any such power, or authority, or show any authentical warrant from God, 
2. It wants authority to judge.  that it is the spirit of God, either in Scripture, Tradition, or practise of the Church, all which, a● before, do reject and condemn it. It cannot exercise any function which belongs to this authority, as to censure, or absolve, to oblige or unity, to punish or reward any fault committed, or person committing it. It cannot with equality of trial, hear or examine the cause, nor denounce, and pronounce any sentence which can oblige. It cannot admonish, threaten, terrify, and enjoin any punishment by the rod of justice. It cannot compel, correct, and punish any delinquent by way of exterior justice, or enforce the one party to yield, subscribe, and submit to the sentence of justice. It cannot bridle, in the hand of the one, the fury of injustice, or deliver to the hands of the other, the right of justice. It cannot convince the one of his error against truth, nor secure the other of his possession of truth. It cannot compel the one to cease from wrong, or give redress 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 allege, which another cannot as well challenge? What prerogative of spirit can the Pastor assume, of which the spirit of the people may not as well presume? Upon what privilege can any superior stand, upon which, and the same, any inferior may not, or will not as well insist? The inferior can as confidently assure himself, as certainly avouch, and as resolutly resolve himself, that he hath received the 
(a) Rom. 8.11.  spirit of the Son of God dwelling in him. That he hath the 
(b) Gal 4.6.  spirit of his son abiding in his heart, by which he cryeth Abbae Father. That 
(c) 2. Cor. 5.5.  God hath given him also the pledge of the spirit; The 
(d) Rom. 8.15.  spirit of adoption; Which 
(e) Rom. 8.16.  doth give testimony of his spirit. That 
(f) 1. Cor. 2.10.  his spirit doth search all things, yea the profundities of God. That 
(g) 1. Thes. 1 6.  his spirit doth try all things, yea prophecies; Doth 
(h) 1. joan. 4.1.  try all spirits if they be of God; And that he is 
(i) 1. Cor. 2.15.16.  a spiritual man, doth judge of all things, and himself is to be judged 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 Pastor over a flock endued with this spirit, or the power of the superior to correct a people full of this spirit? How shall the one compel to obey, and the other have the liberty of the spirit not to obey? What order or subordination, what discipline & government can be established among such spirits, or men ruled and directed by such spirits?  
Thirdly, this private spirit cannot give any certainty, 
3. It wants infallibility to judge certainly.  or infallibility of the verity of his judgement; for it cannot assure and secure any, that it is a spirit of God not Satan, of light not darkness, of truth not falsehood, of a true not a false Prophet. It cannot assure & secure any, that his judgement, for example, of predestination, justification, certainty of salvation of only faith, is not a presumption, and illusion, and rather heretical, than Catholic doctrine. It cannot assure and secure others either that the spirit is true, or that the judgement of it, is upright, or that the doctrine of it is true; all sects, 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, challenge 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 needs be false, as being contrary every one to another, every one condemning another, and all condemned by the authority of God's Church, and by the spirit of God, instructing and assisting it. By all which it is apparent that the private spirit wanting visibility to be known, authority to judge, and infallibility to secure, cannot be an authentical judge of controversies of Faith.  
Fourthly, 
4. It wants the properties▪ of a rule of Faith.  the fourth reason against this private spirits infallible authority to judge of faith, is drawn from the properties of a rule, & foundation of faith, before assigned; all which are wanting in it. For first, it wants the promise of any certainty, and infallibility; it hath no promise, 
1. Certainty  or warrant in Scripture, that it is the Pillar 
(a) 1. Tim. 3 15.  and ground of truth▪ the 
(b) Math. 12 46.  house, the temple, the kingdom of Christ; that hell gates shall not prevail against it; that 
(c) Math. 13 44.  he who heareth it heareth Christ; who 
(d) Luc. 10.16.  contemneth it contemneth Christ; and 
(e) Mat. 18.17.  who obeys it not is as the Heathen and Publican; that 
(f) joan. 14.16.26.  it shall remain with every man, shall teach every man all truth, and instruct every man in all which Christ shall speak 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 private spirit in every one, and can continue no longer, than the person in whom it is, and with whom it begins and ends, 
2. Duration  lives, and dies; so it hath no promise of Scripture to endure from age to age▪ from generation to generation, from Saboth to Saboth, 
Isa. 34.10. Isa. 66.23. Psalm 71.8. Eph. 4.  as long as the Sun and Moon 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 freedom from alteration or change, for as we see it changes in every place, time, 
3. Immutability.  and person, yea as often as the Moon, breeding, as S. Hilary said of the Arians, a monthly & yearly faith: and as one of them confesses, What to day they hold you know, but what to morrow, 
Duditius apud Bezam ep. theol. pag. 13.  neither you, nor they can know, in what head of religion do they agree, who oppugn 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 aver to be wicked; the Divines do daily differ from themselves, coining a monthly faith. Thus it changes in all doctrines, and in opinions of Scripture, some affirming this part to be scripture, which others deny; some inventing one sense, and others a contrary; and it so altars from sect to sect; from heresy, to heresy; from Catholic, to Lutheran; from this, to Caluinisme; from that, to Anabaptisme; from thence, to Arianisme; and so on to judaism, Turkism, and Atheism. And as this alteration de facto works in Protestants; so also it hath no promise of constancy, that it is 
(a) Math. 16.18.  a Rock; a 
(b) 1. Tim. 3.15.  pillar, a foundation; as 
(c) Psal. 88.38.  the Sun before God; as sure as 
(d) Isa. 33.  the day, and the night; that it hath 
(e) Isa. 21.4  an everlasting covenant which shall stand for ever, and for an eternal glory, and not be given over. All which is yet promised to the Church, and the spirit of God in it.  
Fourthly, it wants Visibility, 
4. Visibility.  and public manifestation to us, not only that it is the spirit of God, of which before, but much more in whom it remains: for as that which is in one cannot manifest itself to another; so others cannot manifestly know that it is in any one. Ask, for example, the Lutherans who follow Luther, and his spirit; the Caluinists who follow Calvin, and his spirit; the anabaptists, who follow Rotman, and his spirit; the Aliens, 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 enjoy this spirit, more than Calvin; or Calvin more than Rotman; or Rotman more than Seruetus; or Seruetus more than Quintinus; or any one of them, more than the Pope, and Catholic Church under him? They can give no reason more for one, then for another, show no cause, why they follow one spirit, more than another, or why they should be persuaded, confirmed, & directed to the faith of any one more than another. This spirit therefore hath not the conspicuity and visibility of being 
(a) Psal. 18. ●  as a tabernacle in the Sun; 
(b) Psalm. 8● 38.  the Sun in my light; 
(c) Math. 5.16.  a candle upon a candlestick; or 
(d) Apoc. 2.  seven candlesticks in the Temple; a 
(e) Math. 5. 1●.  city upon a hill; 
(f) Isa. 2.2.  a mountain in the top of mountains elevated above the little hills, that it may be seen, and known of all the world. All which yet are agreeable to the Catholic Church, and the spirit of God in it.  
Fifthly, this spirit wants combination, or connexion, by which it may combine all faithful in one bond of Unity, and Concord; 
5. Vanity.  and so distinguish a true Church from a false; a right believing Catholic, from a deceitful heretic, and a right way to heaven, from an erroneous path to perdition. It is private, and particular in every man, divers and contrary in most men. It did suggest of old one belief, for example, in Sabellius, another in Martion, another in Nestorius, another in Apollinaris and Eutiches; and it hath suggested of late, one in Luther, another in Zuinglius, a third in Calvin, a fourth in Munzer, a fifth in Seruetus, and above 220. in this last age, in so many new Masters, and founders of new sects, 
(a) Os. 10.2.  all whose hearts are divided, and 
(b) Isa. 19.2.  like the Egyptians, run together against the Egyptians; and 
(c) Luc. 11.17.  by division make the kingdom of Christ desolate. And yet all of them call this, their spirit of the Lord, all build their belief upon it, all are directed by it in their contrary doctrine and belief. Ask any one or all of them how they are instructed, who they follow, by what they are directed; all answer by this spirit, all appeal to this private spirit, and yet all want that spirit, which 
(d) Eph. 4.2.  keepeth unity of the spirit in the body of peace; 
(e) Phil. 1.27.  which should continue them in one mind; 
(f) A●t. 4.32.  in one agreement and judgement; 
(g) jerem. 32 Ezech. 11.  in one hart and soul, in one way and path; 
(h) joan. 14.10.  and make them all one, as Christ was one in his Father. Which spirit notwithstanding resides, and dwells in the Catholic Church.  
Sixthly, this spirit wants Universality, as unable to resolve all doubts and questions which arise, 
6. Universality.  either about Scripture, in the obscurity, profundity, and multiplicity of senses, or in the seeming contradictions, figurative locutions, and several interpretations of the words, the various Texts, and reading, the many dissonance● of years in numbering, the different translation of words from the original, or which arise about the mysteries believed; as the unity of the Godhead; the Trinity of persons in the Blessed Trinity; the person, the natures, the wills, the body, the soul of Christ; the nature of grace, freewill, sin, justification, sacraments, Church, prayer to Saints, for the dead, Purgatory, and thousands such like, which this spirit could never decide, and end, either in times ancient, or of late, but with contention it begun all these differences, in contention it proceeded in them, and never ceased till by contention it consumed itself, and ended them. It cannot sufficiently convince any one, either Pagan or Infidel, either Turk or jew, either Heretic or obstinate Person, that they are in error, and have not the spirit of God, as well as true Christians. It cannot convert, reduce, or confirm any to the verity of true faith, who is either ignorant of Faith, or staggering in his faith, or obstinate against faith. It can give no probable reasons of persuasion, propose no credible testimonies of inducement, deliver no convincing arguments of certainty of faith, and doctrine, and in effect can show no grounds sufficient in prudence to persuade any judicious man to accept, as credible, the religion of Christians, more than of jews, Turks, or Pagans, therefore it cannot extend itself to all Nations, 
(a) Isa. 54.2  enlarge the place of his Tents, stretch out the skins of his Tabernacles; 
(b) Isa. 60.16.  increase the sea with knowledge; 
(c) Isa 6●. 21.  suck the milk of Gentiles, and be nursed with the Tette of Kings; 
(d) 60.6.  it cannot convert the multitude of Isles; 
(e) Isa 2.2.  bring in the riches of the gentils; 
(f) Psal. 88  preach penance, and remission of sins; 
(g) Luc. 24.47.  from Jerusalem to the uttermost of the earth; 
7. Warrant & commission.  
(h) Isa. 66.23  from North to South, from Sabaoth to Sabaoth; 
(i) Act. 1.8.  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.  
Seaventhly, this spirit wanteth all warrant, and Commission from God, either expressed in holy Scripture, or mentioned in the Creed of the Apostles, or delivered by any Tradition, or defined by any Council, or contained in any rule of Faith, or deduced out of any principle of Religion, or confirmed by any practice of antiquity, that all men must rely on it, be ruled by it, and be obedient to it for the certainty of their Faith and Religion: we find no pre-eminence, or prerogative attributed to it, that it is either 
(a) Mat. 13.44.  the Kingdom, 
(b) Matth. 5.15.  the City, 
(c) Psal. 22.12.  the Inheritance, 
(d) 1. Tim. 3.15.  the House, 
(e) 1. Cor. 3.17.  the Temple, 
(f) Cant. 4.8  the Spouse, or 
(g) Rom. 12.5.  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) Mat. 16.18.  to bind or lose sins, 
(i) joan. 16.13.  or to offer sacrifice, or to minister Sacraments, or to instruct in all Truth; 
(k) 1. Cor. ● 21.  to teach all Nations, or to punish offenders with the Rod of correction, of censure, of excommunication, & giving up to Satan, which yet the Church of God by his spirit hath. We have no express warrant, or command to do 
(l) Math. 23.2.  what it shall say to us, do; to hear and obey it, as Christ himself, and that 
(m) Luc. 16.16.  under pain of despising Christ; 
(n) Math. 18 19  of being an Ethnic, and Publican, 
(o) Marc. 1●▪ 16.  and of damnation. All which yet we have 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 & judge of faith, as is before showed, and are all, and every one wanting in this Protestant private spirit, as is here manifest, it remains evident, that for these reasons it cannot be a sufficient, or competent judge of all controversies of Faith and Religion.    

THE PROTESTANT PRIVATE SPIRITS AUTHORITY, To judge of Controversies of Faith; confuted by Reasons drawn from the nature, and certainty of Faith. CHAP. VII.  

The properties of Faith, with the private Spirits manner of proceeding. SECT. I.  
THIS private spirits authority to expound Scripture, and to resolve questions of Faith, we have confuted by reasons drawn from the nature of an infallible, both Interpreter of Scripture, and judge of faith. It remains, that we confute the same by reasons drawn from the nature, and infallible certainty of Faith, of which this spirit is assigned by the protestāns to be a principal, if not a sole, and whole means, or instrument to cause it.  
For which we may note, that the Protestants do 1. ground their salvation upon only faith, which say they, doth only justify. 2. They ground this their faith upon only Scripture, 
The private spirit is the Protestants ground of Scripture, sense, faith and salvation.  which according to them, contains all things necessary to be believed. 3. They ground this their Scripture, and the sense of it, only upon the private spirit, by which alone, excluding all authority of Tradition, Church-Councells, or Fathers, they expound the Scripture; so that the private spirit is to them the principal, or sole ground of their sense of Scripture, their Scripture-sense, the principal or sole ground of their faith, & this their faith the principal or sole ground of their salvation. What certainty therefore they have of Scripture, faith, or Salvation, depends upon the certainty they have of this their spirit, which if it fail, and prove not to be true, and of God, but deceitful, and of Satan; then fails with it, the truth of their sense of Scripture, the truth of their Faith, and Religion, and the truth of their hope, or certainty of salvation. Whereupon it follows, 1. That they can have no more certainty of their faith, and salvation, than they have of this their spirit, which is the ground of their faith and salvation. 2. That what conditions, or properties are required to certainty of Faith, the same are required in this spirit, which is to them the prime, main, & in effect the sole means, or grounds of faith. 3. That if we demonstrate, that the properties, and conditions which are necessary to faith, are wanting in this private spirit, than we convince that this private spirit cannot be, either a sufficient ground, whereon to build faith, or a competent judge, whereby to determine controversies of Faith.  
Which being supposed, let us examine these properties of faith, 
Faith necessary to salvation.  what, and how many they be, and applying them to the private spirit, show that they are all every one wanting in it. 1. Therefore this divine, and supernatural faith, as it is necessary to salvation, (for according to S. Paul, Without 
(a) Heb. 11·6.  faith, it is impossible to please God. And according to S. Augustine, It is certain that none can come to true happiness except he please God; 
Aug. serm. 8. de tempore.  and hat none can please God, but by faith, for faith is the foundation of all good things, faith is the beginning of man's salvation, without faith none can come to the fellowship of the children of God, because without it, neither in this world doth any man obtain the grace of justification, nether in the next shall he possess eternal life:) so also it must necessarily have these properties, or conditions, that is, it must be one, certain, entire, and Catholic faith, manifested by divine revelation, divulged by Apostolical mission, and preaching, confirmed by miraculous operations, and made credible by convincing 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 private spirit, and have no affinity or similitude with it; as in particular shallbe showed.   

The private spirit cannot be a mean of unity in Faith. SECT. II.  
THEREFORE Faith is one, witness S. Paul, One Lord, one Baptism, one Faith: witness S. Leo, 
Faith is one  Except it be one, it is not Faith. Witness Irenaeus, 
Ephes. 4.5. Leo serm. 4. de nativit. Iren. lib. 1. cap. 3.  All believing in one and like manner all points; all teaching & delivering in one and the same manner all things; and all having one soul, and one hart, which though it differ in language, yet is the same in tradition. One, I say, in all persons, both in the material object, because the same articles of Faith are believed by all; and also in the formal object, because for the same motive, and in the same manner, they are believed by all, in all places, & times. Which one faith, as one soul in many parts of the body, doth make one Church in all the parts of the world.  
But that this private spirit neither is, nor can be, one in all, who claim and challenge it, as neither inclining, and moving them all to believe, either one, and the same thing, or in one, and the same manner, or for one, and the same motive: nor yet combining them in any unity, either of one, and the same Church, or of one, and the same discipline, 
The private spirits many and contrary.  or government, or of one, and the same scripture, and sense of it; is apparent and proved.  
First, Because this spirit is private, proper, and peculiar in every one, without subordination to any, without connexion with any, or without dependence upon any. It is singular, and several, in every one, having a kind of operation, which is; for the manner, singular; for the motive, different; and for the effect, opposite in every one. It wanteth one, and the same, either authority of God for warrant, or revelation from God for motive, or proposition by Church for surety; or direction of one visible head for government, as a link and combination of all the spirits in one unity, either of Sacraments, service, or ceremonies; or of faith, discipline, and exposition of scripture. Whereupon it withdraweth all men from the high way of unity, diverts them into bypaths of division, 
G●alt. Cronolog. saecul. 16. & 17.  conducts them into the downfall of schism, and heresy; and so precipitates them headlong into a gulf of infidelity, and perdition.  

Claud. Sanct. repetit. 1. de Eucharistia.  2. Because, as experience teaches us, it hath hatched all the viperous sects, schisms, and heresies which this last age in such abundance brought forth into the world. It upon the first breathing of the new Gospel, divided the followers of it into Lutherans, 
Gordom. controu. 1. cap. 28. pag. 202. de Ecclesia.  Sacramentarians, & Anabaptists, and subdivided the Lutherans again into the Zealous, the Civil, and the disorderly Lutherans; and subdivided yet again the zealous into 14. the civil into 20. and the disorderly into 7. 
Calvin. Comment. in 1. joan. 4·1. Hoc nostrum saeculum horrendasectarum pottenta protulit, qua occasione multi attoniti haerent, & quorsum vertere debent nescientes, am nen pietatis curam●biecerunt. neque enim melius invenerunt compendium seize extricandi ab errorum periculo.  subfactions and petty heresies. It subdivided the Anabaptists into 13. several factions: and the Sacramentaries into so many new opinions, in several Countries, invented by so many several new masters, as that within the space of an 100 years & fewer, some, as Gualther, reckon up 117. others, as Rescius 170. & others, as Hedio a Protestant, within 30. years after Luther 130. all invented, and nourished by this spirit. And for multiplicity of scripture senses, it devised, as one 50. years ago collected, no fewer than 80. and as another since hath observed, no fewer than 200. several expositions, all out of four words, Hoc est corpus meum. Which dissension, and division was even in Calvin's time so memorable, and markable, that he himself confesses, that this age hath brought forth horrible monstrous sects, so that many staggering, and no● knowing which to follow, have cast away all care of any religion at all. By which is apparent, that this Scripture neither doth, nor can beget any unity, or concord in faith and religion, and so cannot be a fit instrument to beget, and conserve faith.   

That it cannot be a means of certainty of Faith. SECT. III.  
SECONDLY, Faith must be certain, 
Faith is certain.  and infallible to us, more certain, saith S. Chrysostome, are we of things we see not, then of things we see. Yea so certain, as that it admits no deliberate and voluntary doubt, not only actual, 
Chrisost. ho● 12. in epist. ad Rom.  but not so much as possible. For as Faith is an inward assent of the mind which we give to that which God (who is the prime verity, and can neither deceive, 
Luth. tom. 5. enar. in 1. Pet. 1.  nor be deceived) hath revealed to us by means of the preaching, and teaching of the true Church: so our assent must be as certain as is the verity of God, upon which it depends; that is, so certain, that it admit no more deliberate doubt, 
Calu. 3. inst. 1.16. Zuing. tom. 1 in actus despu. Tigur. says: Deum Patrem tantum favere sidelibus, ac ipsi Christo, & tamen certum essenos damna●i non posse, quam Christum non posse.  incertainty, or fallibility, then doth the word of God, upon which it depends. Which certainty of faith, because Luther, Calvin, and Zuinglius extend to every man's particular salvation, they consequently affirm, that every man must be as certain of his salvation, as he is certain there is a God, & that he can no more loose his salvation, than Christ can lose it.  
But that no such certainty can be in this private spirit, I prove (besides that which is in the former Chapter showed) by these reasons. First, because no certain and infallible rule, or ground can be given, certainly and infallibly to know that this spirit, in any man, is a spirit of truth, not of error; of light, not of darkness; of God, not of Satan, or not humane; therefore there is no reason why any should build upon it as certain.  
Secondly, because that they who admit a certainty of it, admit it only in the persons who have it, 
The private spirit most uncertain.  not in others who follow them who have it; whereupon all who follow the spirit, and doctrine of any other whosoever (as the common, both people, and preachers do) follow that which to them is fallible and uncertain, and so build upon a ground fallible and uncertain.  
Thirdly, because experience convinces that this spirit hath deceived, & doth daily deceive many; for whatsoever either sense of Scripture, or doctrine of faith, or certainty of salvation 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▪ Calvin, and other Sacramentaries assures them, that the sense of Hoc est corpus meum, is figurative, 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 salvation: but the spirit of Luther assures him, that the sense of the words is literal, that Christ's substance is really and corporally present with the substance of bread, and that the Sacramentaries are heretics, and damned who hold 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 conceiving a certainty in it, & yet all opposite and condemning one another by it. What certainty therefore can there be in any of these spirits, what infallibility more in Luther then in Calvin, what in Calvin more than in Rotman, what in Rotman more than in Seruetus, or what in any one of them more than in any other Sectary? What can any one claim, or challenge for the certainty of his spirit, which the other cannot as infallibly claim, and challenge for the certainty of his? Every one of these assure themselves that their spirit is of God. Every one of them, & all are certain of their sense of scripture, of their faith, and of their salvation by it, & yet every one defends a contrary faith, invents a contrary sense of scripture, condemns the contrary part of heresy, & is certain by his spirit of the others damnation; as the other conceive themselves certain of their own salvation. What certainty therefore can there be amongst so opposite certainties? Surely none, but to be certain, that all of these spirits are most uncertain and fallible, yea wicked, and damnable; & that the state of all who depend of them, is pitiful and miserable.   

That it cannot be means of the integrity, and perfection of Faith SECT. four  
THIRDLY, Faith as it is one and certain, 
Faith is entire in all points.  so it must be entire and Catholic, that is, the doctrine of it must both in all points be wholly and entirely believed, & also by all persons be universally and Catholikly professed. It must be in all, and every point completely believed, because every point by God revealed, and by the Church proposed to us, is of equal verity, certainty, and necessity of belief. Therefore as the keeping of all the Commandments doth oblige all, and the breaking of any one, is a transgression of the Law: so the believing of all articles of faith, either actually and expressly, as the learned do; or virtually and implicit as the unlearned do (who expressly believing the principal and most necessary to be expressly known, do in not doubting or oppugning the rest, virtually believe all the rest, in that they believe them as the Church doth teach them) doth in like manner oblige all; and the voluntary doubting, or misbelieving of any one, is an heresy against faith, and doth violate the integrity which should be in Faith: of which the fundamental reason is, because all articles of faith are believed for one and the same infallible motive and reason, that is, for the revelation of God made known by infallible proposition of the Church, of which whosoever denies the authority in one point, infringes the infallibility of the same in all points; for if the revelation of God, or proposition of Church may fail in one, it may fail in all, & so can give no certainty of any Out of which follows, that an Heretics, who obstinately misbelieves one article revealed and proposed, is intensiuè no less an Infidel, that is, as destitute of any divine faith, as is ● Pagan, who believes not any one Christian article at all; because what he believes in any, he believes not upon a right true and solid motive of belief, that is, the revelation of God, and proposition by Church, which if he did, he would for the same believe also the rest.  
It must likewise be Catholikly and universally believed, 
Catholic in all people  that is, what was by the first faithful, the Apostles, & others in the first ages believed, must also be by the succeeding faithful in the next ages likewise believed; and what is in most places, and Countries, and hath been by the most faithful in most Countries generally believed, the same must also by others likewise faithful in other Countries be generally believed. By which Catholic belief of the same doctrine in all, or the most places, persons, and times, is made one Catholic Church among all persons, in all places, and all times.  
But that this Protestant private spirit cannot produce any such one, 
The private spirit cannot cause an entire & Catholic faith  and the same faith, either entire, and whole in every point, or Catholic and general in all persons, places, and times; that it cannot incline all persons, in all times, and places, to believe all points of one entire Catholic faith, is proved. First, because it is neither one in all persons, neither hath any link or combination of any unity, to combine in one all persons, as neither proposing to all persons all articles of faith by one & the same motive, nor combining all persons dispersed in time, and place, in one link of one Faith; for it is singular, several, private, and proper in every one, without any subordination, or connexion among any, as is apparent by the former instances of Luther, Zuinglius, Calvin, Rotman, Osiander, Illyricus, Quintinus, Seruetus, Blandrata, and others; who all, as so many ruptures out of one River, having broke the banks of Catholic unity, did at several times, and places, divide themselves into several currents of opposition, and run all a course contrary one to another without means, or hope of ever meeting, or reuniting again.  
Secondly, because it is a spirit of separation, division, and disunion; in that, whomesoever it possesses, it doth separate them as disjointed members from the union of God's holy Church, the spouse and body of Christ; and doth divide, and cut them into several pieces and mammocks of sects, schisms, and heresies. For as every one receives a new part, or portion of this new spirit, he chooses to himself a new opinion of doctrine, labours to erect and set up a new Conventicle of new believers, and makes himself the head or follower of a new sect, or heresy; and so all sect-maisters or Heretics, who in all ages from Christ downwards, have separated themselves from his Church and erected a new faith and Synagogue, have had their origen and beginning from this spirit, have made their progress and proceeding by this spirit, and have ended themselves and their doleful and desperate presumption in the obstinacy of this spirit. In all which the scope and mark they aimed at, was thereby to free themselves from all order and subjection, thereby to arrogate to themselves all authority, and dominion; thereby to exercise what liberty they best affected, and to believe and teach what doctrine they most fancied, and best fitted their conceit & humour.  
Thirdly, because this spirit is invisible, insensible, inperceptible, and unable to be known, or understood (as they grant) by others, or any, save only they who imagine they are possessed with it. And as it is invisible and unknown, so it is composed of an invisible and unknown company, meeting in invisible and unknown congregations, ministering invisible and unknown Sacraments, making an invisible and unknown Church, consisting of invisible and unknown both Pastors who preached, and people who heard the doctrine of it for many ages together, of which they can assign neither time when, nor place where, nor people who were taught by them; can produce no acts, or monuments, no records, or registers either of people who believed, & professed this their faith, or of Princes who did honour and defend it, or of persecutors who did oppose and persecute it, or of any men, women, or children who were baptised, and lived, or died in it. They can nominate no City, or Country, no Priest, or Prelate, no Prince or Potentate, no Confessor or Martyr, who believed, professed, honoured, and defended in paper, or pulpit, by word, or sword, the faith of this spirit: and why? Because the director is a spirit invisible, which compasseth a Church of persons insensible, who preach a doctrine incredible, and perform actions not memorable. All which is nothing else, but an invinsible argument of an impossible fiction, invented in the idle brains of brainsick spirits to disguise the novelty of a new, & new devised Religion. And this is all the integrity or universality of Faith, that this private spirit can effect or afford.   

That it cannot be a means of Faith which is got by hearing. SECT. V.  

Faith is by hearing & preaching  FOURTLY, This Faith which is thus one and certain, thus entire and Catholic, is also ordinarily by one and the same way and means, imparted unto us, that is, by Hearing: this hearing proceeds from Preaching, & this preaching is derived from Mission, 
Rom. 10.15.  according to that of S. Paul, How shall they believe him whom they have not heard? how shall they hear without a preacher? how shall they preach except they be sent? So that faith it by hearing, hearing is by preaching of Pastors, and preaching is by mission from the authority of Superiors. Of which the reason is, because faith is an argument or proof of things that do not appear, either to our sense, or reason, but are above our understanding, and capacity; therefore we cannot attain to it by evidence of reason, but by credit of authority. To this authority, that we may give credit, we must conceive, and hear it; this hearing, that we may be obliged to accept it, must by Church-Pastors be proposed, and preached to us; and this preaching, that it may the better secure us of it, must be from lawful mission by ordinary succession derived; and so lawful mission from apostolical authority, infallible preaching or proposition of Pastors, and a pious disposition in us to hear and believe what is thus proposed, are the means by which, according to S. Paul, true faith is attained.  
But this private spirit quite overthrows all this excellent order, and subordination ordained by Christ jesus, 
The private spirit overthrows all hearing & preaching.  & proposed to us by the holy Ghost. For first, it alone without any disposition of hearing, without any proposition, or preaching of Church Pastors, without any authority of apostolical mission, and ordination, teaches and directs, in particular, every one, man, woman, or child, which is true Scripture, which is true sense of it, and which is true doctrine collected out of it, therefore every one thus made faithful by this spirit, stands need neither of disposition to hear what is to be believed, nor of preaching to believe what they hear, 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, therefore all order and discipline, all subordination, and subjection, all sacraments, or preaching, are needless, yea fruitless in God's Church. As this spirit secures alone; so without Sacraments it sanctifies alone. As it instructs all in faith; so it corrects all in errors 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 have it imagine) from God, & it will be subject only to God, it will be directed only by God; it alone inspires all what they are to believe, alone works all what they are to do, and alone secures all that they cannot fail of their end and salvation; and so alone to all is all in all, that is, the beginning, progress, and end of all grace and goodness. Thus is the spirit to them, if you will credit them.  
Secondly, It alone hath warrant, and commission, power, and authority, in whomsoever it is, whether he be young or old, simple or wise, unlearned or learned, secular or spiritual, to examine & censure, to give sentence, and judgement in any cause or Controversy, over any Pastor, or Prelate, upon any Council or Church, particular or general, present or past, late or ancient. For as Calvin, and Kemnitius, for example, by the prerogative of this their spirit, took upon them to censure and correct, by their Examine and Antidote, not only the late general Council of Trent, but also the ancient general Counsels of Nice, Constantinople, Chalcedon, and Ephesus, yea & the whole Church of God, and all Doctors in it for many ages together, (as is before showed;) so every bible-bearing Ghospeller, who hath got but a taste of this spirit, and can but read the Scripture in English, will by the same prerogative of this spirit, assume to himself the same authority to examine the same examiners, to censure the same censurers, and to judge the spirit of the former judges, yea to examine, censure, and judge all Pastors, Doctors, Fathers, Counsels, and Churches, and to determine which of them have erred, what sense of Scripture is to be preferred, and what Faith, and Religion is to be embraced. All which as these new Protestant Masters first practised upon the ancient Fathers; so these their new discipls have learned to practise the same upon them their masters, and do as well censure them, as they did their Predecessors: and that worthily; for what they taught and practised against their Fathers, is a just punishment that their children should learn, and practise the same against them.   

That it cannot be a means of faith, which requirs credible testimonies. SECT. VI  
FIFTHLY, this faith as it is obtained by piously hearing the infallible preaching of Pastors lawfully ordained and sent; 
faith by credible testimonies made probable.  so also it requires, besides divine revelation, reasons and motives of credibility, forcible to move the Understanding to accept, as probable, this doctrine of Faith, thus by preaching proposed, and by God revealed: for (as before) He that giveth credit quickly, 
Eccles. 19.4.  is light of hart. And reasons of credibility (such as are miracles, sanctity, unity, conversions of Nations, 
Cap. 1. sect. 3▪  and such like, before mentioned) do make a true faith more credible, according to that of David: Thy testimonies are made too credible. 
Psal. 92.5.   
But that this private spirit cannot give any such credible testimonies, 
The private spirit destitute of any credible testimonies.  or produce any probable motive to convince any one, that it is a true spirit of God, or a certain means of faith, is proved; Because it cannot allege any consent of people, and nations, nor any authority of miracles, to use S. Augustine's words, nourished by hope, increased by charity, and confirmed by antiquity, 
Aug. lib. cont. epist. Fund.  such as confirmed S. Augustine in his faith it: cannot allege any unity 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 virtue; not any consent of universality, by which it hath been embraced in all places, at all times, by all nations, and persons, no not in ancient time, by any persons renowned for holiness and learning; not any succession of Pastors, prelate's, doctors, or saints who have relied themselves, their faith, & salvation upon it: it cannot produce any one evident, either authority of holy scripture, or any one tradition of apostolical time, or any one practice of ancient Church, or any one decree of general Counsels, or any one testimony of learned Doctors, or any one probable, much less convincing argument of reason, that either all, or any one man must, or may settle his belief in it, interpret the Scripture by it, rely his salvation upon it, deduce all resolutions of faith, all questions of Controversies, all doubts of Religion from it, and give peremptory judgement and sentence of all Pastors and Prelates, of all Saints and Doctors, of all Churches and Counsels, of all doctrine and religion, according to the suggestion of it, which yet the precise protestāns do both in doctrine profess, and in practice perform.   

That it cannot be a means of faith, which obliges all to believe and accept it. SECT. VII.  
SIXTHLY, fatyh, to whom it is by God revealed, by Church proposed, and by credible testimonies convinced, obligeth them to accept it, 
Faith obligeth to hear and accept the means of Faith.  and to give credit, and testimony to it, to be directed and ordered by it, and to submit their judgement in obedience of faith unto it, according to that of S. Paul, bringing into 
(a) 2. Cor. 10 5.  Captivity all understanding unto the obedience of Christ; and 
(b) 1. Pet. 1.14.  as children of obedience, 
(c) Rom. 1.5.  receiving grace for obedience to the faith. Whereupon it is said, 
(d) Marc. 16▪ 16.  He that doth not believe, shallbe condemned. Because when it is sufficiently delivered & declared what we are to believe, and do, they who by negligence do not embrace and follow it, are inexcusable, and so deserve damnation. And as they who are obliged to attain to the end, are obliged to use & apply the means necessary for that end, without which the end cannot be attained; so, because we Catholics for our part, do hold a pious disposition to hear that which is authentically preached, and proposed by Pastors lawfully ordained: And because the Protestants, for their part, do hold the motion, and suggestion of the private spirit to be a necessary means for the attaining unto faith; it follows that as the one is bound to give audience, and obedience to all preaching of Pastors lawfully sent, and proposition of Church defining what is to be believed and practised; so the other is bound to hear and obey every motion, and suggestion of this their private spirit speaking in them, and inspiring them what to do, and believe.  

The private spirit cannot oblige to accept it.  But that this spirit cannot under any precept natural, or divine, oblige any one, much less all men to accept, credit, and rely upon it, and to make it their rule, and foundation; their judge, and umpire, the assurer and securer of their scripture-sense, their faith, their religion, and their salvation; as it is of itself more evident; so by these reasons it is confirmed.  
First, because as it is often before touched, no man hath any certain means, or ground, whereon to build a certain resolution of the certainty, either of this spirit, or of every motion of it, that it is of God, not of nature, or Satan. 2. Because no such precept is intimated in any Scripture, Tradition, Council, or Church-command. 3. Because it would follow, that men should be obliged to believe and follow spirits contrary, and motions of them contrary, and so senses of Scripture contrary, Faiths and Religions contrary, and opinions of salvation contrary: for as Luther had one spirit, and one motion of it; Calvin another spirit, and a contrary motion of it; Osiander a third spirit, and an opposite motion of it: & so ●n like manner Swenkfeldius, Rotman, Seruetus, Quintinus, David-george, Moor, Hacket, and an hundred more Sectaryes, had every one of them distinct spirits, and contrary motions of them in the sense of Scripture which they expounded, in the articles of their faith which they believed, and in the certainty of their salvation upon which they presumed; so every one being obliged to believe and follow their own spirit, & the motion of it, in the Scripture-sense, faith and salvation; diverse should be obliged to believe, and follow contrary spirits, and contrary motions of contrary spirits, and so contrary senses of Scripture, contrary faiths and religions, and contrary certainty of salvation, which is as absurd, as in religion absurd may be. Also, because as the wind blows, so the spirit moves, sometimes one way, sometimes another, sometimes to this thing, sometimes to to the contrary, suggesting now one meaning of Scripture, now another, now one Faith, than another, and sometimes doubts of all Faith, and suggests no faith at all, & often despairs of all grace, and leaves no hope of assurance of any salvation at all: It would likewise follow that men should be obliged sometimes to believe no faith at all, sometimes to despair of all grace, goodness, and salvation, and sometimes to have as deep a conceit of their damnation, as other times they have of their salvation. Whereby still following a wavering spirit, and tottering motions of it, they should waver and totter between uncertaintyes, and contrarietyes, and remain always uncertain in themselves, and contrary to others, and so be like Clouds without water, carried with every air, like waves of the Sea tossed with every wind, foaming out their own confusion, like wandering stars, 
jud. v. 12.  to whom a storm of darkness is reserved for ever. And thus much of reasons drawn from the nature, and properties of Faith, which may suffice to convince, that this private spirit, and the motion of it, are so far from being any necessary means of Faith, and Religion, that they cannot so much as consist with any, but are opposite to all true Faith and Religion.    

THE PRIVATE SPIRITS AUTHORITY To judge of Faith; confuted by circular absurdities which follow thereupon, in the grounds of their Faith. CHAP. VIII.  

Of the nature of a Circle, and the differences of Circles. SECT. I.  
NOTHING doth make more plain, to a plain understanding, the absurdity of this private spirit, than the absurdities which do follow upon it, against both faith, & reason. These absurdities are of two sorts. The one Circular, involuing an absurd manner of proof, & proceeding by way of a Circle, condemned by all principles of Philosophy, and Divinity. The other Doctrinal (as we may term them) inferring a doctrine absurd, and dissonant from all principles of Faith, piety, and reason. In this Chapter we will show the Circular absurdities, in the next the Doctrinal which do follow upon this private 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 proof is. 2. The difference between a circular proof lawful, 
What a Circle is.  & unlawful: & 3. thereby judge, and make an estimate of the Catholic and Protestant mutual objection, the one against the other in this kind. First therefore Aristotle, in his demonstrations having proved that in every demonstration we must come to some principles or propositions immediately known of themselves, 
Arist. lib. 1. posteriorum resolute. cap. 3.  and not demonstrable by another medium, or proposition; disproves two sorts of Philosophers, the one affirming that there can be no demonstration of any thing at all; the other chose affirming that there may be demonstrations of every thing even 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 thereby a Circular demonstration of the conclusion by the premises, and of the premises again by the conclusion. This latter error of Circular proof he confutes by three reasons. 1. Because it would be petitio principij, 
Arist. 2. lib. priorum resol. cap. 5. &. 18.  or the begging of the question, which, as before in his former books of Resolution, he resolved, was when the medium, or proposition proving any thing, is either the same which is to be proved, or more obscure, or as obscure, or known after the thing to be proved. All which inconveniences this Circular manner of probation doth infer, making the probation either the same, or equally, or more obscure than the thing to be proved. 2. Because it would follow, that idem should be prius & posterius, notius & ignotius respectu eiusdem, known & unknown, first known and after known in respect of the same. As when the premises do demonstrate the conclusion they must be first and better known then the Conclusion. And again▪ when the conclusion doth demonstrate the premises it should be first and better known then the premises & so the same conclusion shallbe prius & notius, as demonstrating the premises, and posterius & ignotius, as demonstrated and proved by the premises, both being understood of the same premises. 3. Because this Circular proof, is to prove 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) Simo A est, B est; si B est, A est; ergo, si A est, A est. In which as A is proved to be A, because it is A; so the conclusion is proved to be true, because it is true. Whereupon Aristotle concludes, that every Circular proof and demonstration which is regressus ab eodem ad omnino idem, that is, when we return from one thing to the same thing again, and from one proof to the same proof again, is vicious and unlawful in Logic. And thus much of the nature of a Circle.  
Secondly, for the difference between a proper Circle, 
Difference between a Circle lawful and unlawful.  which is bad, and an improper which is good and lawful, we may note also, that every kind of Circular and reciprocal proof is not unlawful; for some is reciprocal between the cause and the effect, as between rationale and risibile, between the Sun & the Day. And thus may be proved 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 proofs are reciprocal between two causes of diverse kinds, as between the efficient cause and the final, in which sense we prove Physic to be good because, as the efficient cause, it causeth and worketh health; and health to be good, because as the final cause, or end it moveth to take Physic. Or between the efficient and material cause, as when we prove 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 material of the entrance of the wind. Or when we prove the abundance of rain by the abundance of vapours, as by the material cause; and the abundance of vapours, by the abundance of rain, as by the effect. All which kind of reciprocal or Circular proof, of the cause by the effect, and the effect by the cause, or of one cause by another, is good and allowed in Logic, 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 proved by another, and this again by the former, which is either idem per idem, or ignotum per ignotius. 2. When this reciprocal proof is made by one and the same cause, in one and the same manner of proof. 3. When to one, and the self same person this one thing is thus proved by another, and this again by the former, the one mutually proving the other: as when the premises demonstrate the conclusion, and the conclusion again the premises, both being otherwise unknown. As when the master proves the servant to be innocent, and the servant the master, both being before suspected as guilty. In which the same thing is notius & ignotius, prius & posterius, that is, more known and less known, first known and after known, both in one and the same respect, and in respect of one and the same person, and so a thing unknown is proved by another more unknown, which is that unlawful Circle or Circular manner of demonstration disallowed and condemned by Aristotle. By which is manifest what a Circular proof is, and of Circular manners of proofs, which is improper & lawful, and which proper and unlawful.  
Thirdly, Both Catholics and Protestants, do mutually accuse one another of this vicious and Circular arguing, and manner of proof. The Protestants accuse the Catholics because they prove the authority of the scripture by the authority of the Church, and the authority of the Church by the authority of scripture. For ask a Catholic how he knows the Scripture to be infallible and true, he will answer, because the Church tells him it is so: ask him how he proves the Church to be infallible and true, he will answer because the scripture says it is so; and so he proves the Scripture by the Church, and the Church by the Scripture. The Catholics accuse the Protestants because they prove the scripture by the spirit, and the spirit by the scripture: for ask a Protestant how he knows the scripture to be true, and the true sense of it, he answers because the spirit so tells and assures him: ask him how he knows the spirit that it is of God, and speaks truth, he answers because the scripture tells and assures him so; and so he knows the Scripture by the spirit, and the spirit by the Scripture.   

The Catholics cleared from the objected Circle, against their doctrine. SECT. II.  
THE question therefore is, whether the Catholics between Scripture and Church, 
The Catholics fall not into a circle between the proof of scripture by the Church, and of Church by Scripture.  or the Protestants between the Scripture and the Spirit, and otherwise, do fall into this kind of vicious argumentation, and proof, in manner of a Circle. And that the Catholics are free from this fault, and do make their proof to several sorts of persons in several kinds of causes, & by a partial manner of proof, and thereby do still prove one thing unknown by another more known to those persons, is first to be proved.  
For which we may note, that the Catholics require to Faith (for so much as is for our purpose) two things. 
What is required to Faith.  First, a preparation, to prepare us to accept the things believed as credible, and in prudence worthy to be believed, which is wrought by credible testimonies, such as are miracles, consent, sanctity, antiquity, and the rest before mentioned, by which our understanding is evidently convinced to judge and accept of the Christian Religion, as more worthy or credit then any other. Secondly, they require a firm assent or belief to the articles of faith, proposed as true, and of infallible verity, which is wrought by the habit of faith, and depends upon the divine revelation of God, declaring in Scripture, or Tradition, and proposing by holy Church, what, and why we are to believe: upon which revelation thus proposed, we settle our last resolution of faith, and the certainty of it, as upon the former credible motives, or humane faith we settled our preparation, or acceptation of faith, and the credibility of it. Now, if we compare or apply these together, it will evidently appear, that in neither is committed any Circle, because the former, that is, the acceptation depends upon credible motives which are as the Samaritan woman's word, making it seem probable that Christ was the Messias; and the later, that is the assent to Faith, depends ●pon divine revelation, which is as our Saviour's word revealing to them, that he is the true Messias, and so both have several grounds and principles on which they depend; the one credible testimonies, the other divine revelation: whereby comparing them together, no appearance of any circular proof can be found between them.  
For the actual assent and belief itself, whereby we infallibly believe the mysteries revealed, though we believe the verity of Scripture revelations by the authority of Church proposition, and Church proposition for the authority of Scripture revelation, whereby Scripture revelation doth give us testimony of Church proposition, and again Church proposition of Scripture revelation; Yet that this reciprocal testimony and proof, is not any proper and vicious Circle, is proved. First, because it is in diverso genere causa, 
The mutual proof of the scripture & Church.  in diverse kinds of causes (which before out of Aristotle is admitted for good and lawful:) for the testimonies of Scripture revelation to the infallibility of Church proposition is causal as a cause, 
1. In a divers kind of cause.  and that formal, why we believe and assent to Church proposition. But Church proposition is only conditional, as conditio sine quae non, to know Scripture revelation; and so they are reciprocal in a different manner of proof, the one, that is Scripture, à priori, as including divine revelation; the other, that is Church, à posteriori, required only as a condition. The former, as a formal precedent cause; the latter, as a subsequent annexed condition. Both of them not much unlike to our Saviour's testimony of S. john Baptist, and to S. john's testimony of our Saviour: the one as of God and infallible, the other as of an holy man, & credible: or to the testimony of our B. Saviour, & the woman to the Samaritans: the one as giving certainty, the other as proposing credibility of his being the Messias: Or to the former example of rationale and risibile, of the Sunshine and the Day, of the Vapours and Rain, of the opening the Window and the entering of the Wind. All which reciprocally prove one another, as the cause and the effect, or as several causes. And all which do much resemble the testimony of Scripture to the Church, and of the Church to the Scripture, which is likewise in a several kind of causality, and a different manner of probation.  
Secondly, because this reciprocal proof is not ad omnino idem, as Aristotle requires to a proper Circle, that is, 
2. Is partial and not wholly, and solely of the same.  the one is not the total and sole cause of knowing the other. For Church proposition is not known only by Scripture revelation, and no other way; but also by other proofs, signs, and credible testimonies, convincing that Church authority is necessary and infallible to distinguish true sense of Scripture from false, and to end Controversies about Scripture. And therefore as Aristotle admits, that though the premises have proved the conclusion, yet the conclusion may again prove the premises, & that in eodem genere causae, so that the conclusion be proved by another medium then by the premises. So, though the Scripture revelation prove Church proposition, yet Church proposition may again reciprocally prove Scripture revelation, so it be known by another means (as we see it is) then only by Scripture revelation; for this, according to Aristotle, is only an improper Circle, and not a bad, and unlawful Circle.  
Thirdly, because this reciprocal proof is not to one & the same person who is ignorant or doubtful of both: but to diverse persons, and such as suppose the one. For to a Catholic who admits, as believed, Church proposition, we prove by it Scripture-sense, or revelation, and so an unknown thing to him, by another thing supposed and known to him: but to a Protestant who admits, as by him believed, Scripture revelation, we prove by it Church proposition, & so to him a thing unknown by another more known. But to a Pagan who admits neither Scripture revelation, nor Church proposition, we prove neither of them one by another, but both the one and the other by other probable motives 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 revelation: by which Scripture and Church, or scripture expounded by Church, we persuade him to assent, and believe the articles revealed. In all which we prove ignotum per notius, the unknown by the more known to him, and so preparing him to give credit to one, do by that induce him to believe the other. By which means, we still proceed from a thing known, to an unknown to that person, and so avoid the Circle, and begging of the question, into which the Protestants run, and there stick fast. In which, note the difference between them and us, for they prove reciprocally and circularly the Scripture by the spirit, and the spirit again by scripture in the same kind of proof, to wit formally, as shallbe showed: We prove scripture by Church, and Church by scripture, in diverse kinds of cause, to wit, the one causal, and the other conditional, as is showed. 2. They prove the one by the other, no otherwise known then by the other, as the scripture by the spirit, which spirit is only, and by no other means, known then by scripture, and é contra, as shallbe showed: But we have more means to know the Church then by scripture, as is showed. 3. They prove one by the other to the same person, to wit the Protestant, doubtful of both: we to diverse persons who suppose & believe the one, & so (ad hominem) by that we prove the other. All which as it is true as presently shallbe showed, so it shows an apparent difference between the Protestant circular manner of proof of scripture by spirit, and of spirit by scripture; and of our Catholic improper Circle, and lawful manner of proof of scripture by Church, and of Church by scripture. And thus much to clear the imputation laid upon Catholics for their circular manner of proceeding in their proof of scripture by the Church, and of Church by scripture.   

The Protestants diverse manners of Circles. SECT. III.  

SUBDIU. ●. The Circle between the Scripture, and the Spirit.  
IT remains to show, that the Protestants do several ways fall into this unlawful Circular manner of probation, for which we may note, how the Protestants for their doctrine of faith, justification, and salvation, 
The Protastants diverse Circles.  do make this gradation & concatenation of one point with another. The first ground of all, they make Gods free and irrespective election, or predestination of some to his grace and salvation, & his like rejection & condemnation of others to damnation. 
Their gradation and conexion of doctrine, of salvation.  2. To these elect, and only to them, God gives true faith, and certain assurance of their salvation. 3. To these faithful, & only to them, he gives the infallible assistance of this his private spirit. 4. To this spirit, and only to it, he gives the true and certain understanding of the holy Scripture, & the sense of it. So that 1. Election, 2. faith, 3. The spirit, 4. Understanding of Scripture, is as a chain of many links, whereof all are so connected, every one with another, as he that hath one, hath all; and he that wants one, wants all. For (say they) the understanding of scripture is given only to them, and to all them who have the spirit; the spirit is given only to them, and to all them, who have faith; Faith is given only to them, and to all them, who are elect; and so all, and only the elect, are faithful; all, and only the faithful, have the spirit; all▪ and only they that have the spirit, understand Scripture. And so à primo ad ultimum, all, & only the elect, must have true faith, spirit, and understanding of Scripture. In which, election is the mother and foundation; the understanding of Scripture, the fruit & top of all their perfection. This is the connexion of their doctrine concerning their faith and salvation. Now as concerning the knowledge & infallible assurance of all these, which (according to their grounds) every one of them must have of himself, to wit, that he is elect, faithful, and hath the true spirit of God, & the right understanding of scripture: As concerning (I say) the assurance of all these, and the means of this assurance, whereupon depends their salvation; if any shall demand of them, whereupon they ground this their certainty, and assurance of all these, that is, their election, faith, spirit, & scripture-sense (which are inseparable, and infallibly according to them, ensuing one upon another) it will appear by their answer, that they have no grounds at all; but that they run in a round, and Circle, rolling and wheeling from one ground or principle to another, and from that to the former back again, without any firm or settled ground and resolution whereon to stay themselves, and their faith; 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 again; from the spirit to faith, & from faith to the spirit again; from faith to election, and from election to faith again; and so from election to scripture again, and from scripture to election back again. For ask a Protestant, how, and by what means he understands the Scripture? He answers; by the spirit. And ask him, how, and by what means he knows that he hath the true spirit? He answers by Scripture. And so knows the scripture by the spirit, and the spirit by scripture. Again, ask him how, and by what means 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 faith back again. Further, ask him how, and by what means he is assured of his election? He answers by his faith, his spirit, or the scripture, and yet his election is the ground of his faith, spirit, and understanding of scripture. So that, 1. The scripture proves the spirit, and the spirit the scripture. 2. The spirit proves his faith, and his faith the spirit. 3. His faith proves his election, and his election is the ground of his faith, & with it, of his spirit, and knowledge of scripture also. So that as many links as are in their chain, so many Circles and circular proofs are made by them, and all in vain, and to no purpose at all, as shall be showed.  
And first of their first circular proof, between the scripture and the spirit, it shallbe plainly proved, that they fall directly and headlong into Aristotle's proper, 
The first Protestant Circle, between the scripture & spirit.  and so much condemned Circle, proving the scripture by the spirit, and the spirit by the scripture again, in one and the same kind of cause, to one and the same person, and by one sole and whole manner of proof. In all which we have before cleared ourselves, and our doctrine from the objected Circle against us. For which we may observe two principles of Protestant doctrine: the one, that the scripture only is the rule and means to come to the knowledge of the certainty of all things to be believed; whereupon they reject all Tradition & unwritten word of God, and rely only upon the written word for the sole and complete rule of faith. The other, that this written word is to be interpreted, and understood only by the spirit of the Lord, which, as it is particular and private in every man, so every man must be directed by his private spirit in the understanding and interpreting of the scripture, and in the collecting out of it what he is to believe; whereupon they reject all authority of Church, Counsels, or Fathers, and make only the private spirit the Rule and judge of interpreting scripture, as in the first part is at large proved.  
Which being supposed, it will evidently appear, how the Protestants run this Circle, between this private spirit, and scripture. For ask a Protestant, how he knows infallibly which is scripture, and which is true sense of it? He answers, by the internal testimony of the private spirit assuring him it is so. Ask him, how he infallibly knows this his internal testimony of his spirit, is the testimony of the holy Ghost? He answers, by the scripture assuring him it is so; for my sheep hear my voice. Ask him again, 
joan. 10.27.  how he knows infallibly this is scripture, and this the true meaning of this scripture? He runs back to the testimony of his spirit. And again, how he knows that this his testimony of his spirit is the spirit of God? He returns to the scripture again. Thus he wheels in a round between scripture and spirit, proving the scripture by the spirit, and the spirit by the scripture; an unknown spirit by an unknown scripture, and an unknown scripture by an unknown spirit, one unknown, by another as unknown. And if Aristotle did hold it an absurd demonstration & proof to prove the Conclusion by the premises, and the premises again by the conclusion in the same manner of proof, which was, as he reasons, as much as to prove A by B, and again B by A. which is either idem per seipsum, or ignotum per aequè ignotum; And if S. Augustine did count it absurd for the Manichees to prove their Fundamental Epistle to be Canonical, because Manes held it to be so, and Manes to be a Prophet or Apostle, because his Fundamental Epistle did affirm him to be so, wherein he himself gave testimony to his Epistle, and his Epistle to him; as the master gives to the servant, and the servant to the master, when both are in question; And if it were absurd for any to believe Simon Magus and Selena, or Helena, or Montanus and his Priscilla and Maximilla Prophetesses, or Mahomet and his Sergius the Arian to be true Prophets, because one did affirm and prove the other his companion to be a Prophet, both being suspected and unknown, and both wanting other kind of proof, then mutual and Circular affection one of another: Then in like manner, it is as great absurdity and folly for one to believe the scripture and sense of it, because the private spirit affirms it to be the true sense; and again the private spirit to be the true spirit of God, because the Scripture interpreted by that private spirit, affirms it to be so. In which manner of proof, all the conditions do concur, which Aristotle requires to a proper and unlawful Circle, or circular demonstration. For 1. They prove circularly and reciprocally one another, as the spirit proves the scripture, and the scripture again the spirit, in which is regressus ab eodem ad idem. 2. They prove circularly one another in eodem genere causae, for the spirit is the formal cause, why they believe the sense of the scripture, and that sense of scripture is the formal cause, why they believe that to be the spirit of God. 3. They prove one another totally and wholly, that is, the sole and whole reason why they believe that is the sense of scripture, is the spirit; and the sole & whole reason why they believe this is the spirit, is that sense of Scripture framed by that spirit. 4. They prove one another not only circularly, wholly, 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 another's spirit, that it is of God, but only himself who hath it;) so doth this private 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 understood by this spirit, which is most proper to that Circle, condemned by Aristotle for unlawful. And thus much of the first proof.  
Secondly, the same absurdities which Aristotle infers upon a circular demonstration between the premises and conclusion do follow upon this Circle between the scripture and the spirit. For, 1. The same thing doth prove itself. For if by A, I prove B, and again by B, I prove A, than I prove A by A: or if I prove the conclusion by the premises, and the premises again by the conclusion, than I prove the conclusion by itself, as Aristotle reasons. So, if I prove the spirit by the scripture, and the scripture again by the spirit, than I prove the spirit by the spirit itself: for the spirit which proves that the scripture is true, by the same scripture proves that itself is the true spirit; therefore the same is proved by the same. 2. The same thing is prius notum & posterius notum in respect of the same thing. For as the conclusion is known after the premises, as it is proved by them, and therefore the premises as it proves them; so the spirit is known after the scripture as it is proved by scripture to be the spirit, and known also before the same scripture as it proves it to be scripture; and so it is posterius & prius cognitum respectu eiusdem, first known and after known in respect of the same. 3. The same thing unknown is proved by another unknown. For as, when Simon Magus unknown to be a Prophet, is proved to be a Prophet by his Selena as unknown: Or when Montanus is so proved by his Maximilla: Or Manes by his Epistle, and Mahomet by his Sergius, the one unknown Prophet is proved by another unknown: So when this scripture and sense of it is known by a spirit as unknown & doubtful, as is the scripture and sense itself, than one unknown is proved by another as unknown; which is against all manner of lawful proof, where one ignotum unknown, must be proved by another notius more known. Whereupon follow these absurdities. 1. That the spirit doth prove itself. 2. That it doth prove ignotum por ignotum, that is, the unknown sense of scripture by the spirit unknown. 3. That this spirit is prius & posterius notum in respect of the same scripture. By which absurdities as Aristotle did disprove the Philosopher's circular demonstration of the conclusion by the premises, and of the premises again by the conclusion; so we disprove the Protestants circular proof of the spirit by the scripture, and of the scripture by the spirit. And as S. Augustine did reject the Manichees proof, who by Manes did prove their Fundamental Epistle, and by their Epistle Manes: And as the Fathers rejected the Mon●anists proof, who by Montanus proved Maximilla to be a Prophetess, and by Maximilla Montanus to be an Apostle: So do we reject the Protestants proof, who by the Scripture will prove their spirit to be of God, and by the spirit the sense of scripture to be true. And as a judge should be partial and unwise who should admit the Master to clear the servant, and the servant to clear the master, when both are accused as guilty of the same crime; so should we be partial and unwise, if we should admit their spirit to prove their sense of scripture, and their true sense of scripture to prove their spirit, when both are in the same Circle, and both unknown and doubtful. By which we see that Protestants walk in a circle, and perform that which David saith, 
Psal. 11. In circuitu im pij ambulant Aug in Psal. 139. Quis est circuitus eorum? ut circumeant & non stint: in gyrum eunt erroris, ubi iter est fine fine. Qui enim in longum it, aliunde incipit, alicubi finite. Qui in gyrum it, numquam finite. Ipse est labor impiorum, quem demonstrat in alio Psalmo evidentius: In circuitu impij ambulant.  The wicked walk in a Circle. And that which S. Augustine out of the 139. Psal. saith: What is this circuit? To go round not to stand, to go in a round of error, where they travel without end; for they, who go on forward, begin in one place, and end in another; but he who goes in a round never ends. This is the labour of the wicked, as is showed in another Psalm; The wicked walk in a round. Thus S. Augustine, and that truly; for they have neither beginning from which to derive, nor end whereon to rest themselves and their grounds of doctrine, but caput circuitus, the head, the ground, and foundation of their doctrine consists in a Circle, in which they still wheel in a round, out of which they can never unwind themselves, and by which they can never prove any thing to be true, as Aristotle saith. And thus much of the first kind of Circle made by the Protestants between the spirit and the scripture: let us proceed to the second, between the spirit and faith.   

SUBDIU. 2. The Circle between the Spirit and Faith.  
SECONDLY, that they commit another the like Circle between their spirit and faith, 
The second Circle between the spirit and faith.  is likewise proved, if first we consider and compare two of their points of doctrine generally received. The one, that they are justified only by faith, and that upon it doth depend their spirit, by which they interpret scripture; so that faith 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 means to attain to faith; and so is the ground and means of faith, and therefore presupposed to faith. Which supposed: ask a Protestant how, and by what means he assures himself that he hath true and certain faith? He answers, by his spirit interpreting the scripture, or by the scripture interpreted by his spirit, which is all one, for so they answer: but I reply, that that cannot be, because his faith, 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 & means of faith, which is precedent and presupposed as the cause of this spirit. Again, ask him how, and by what means he assures himself 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 means of faith; therefore it cannot be known by faith, sith it is the means of faith, & presupposed to it. Either therefore must their principles be false, that a man is justified by Faith, which is the origen of the spirit, and that the scripture is the sole means of Faith, or else if they stand to this their doctrine, this Circle and absurdity must follow, that faith is first presupposed, and known before the spirit, as the cause of it, & the spirit is likewise first presupposed and known before faith, as the means to it, and so faith is before the spirit, and the spirit before faith; and faith is known before the spirit, and the spirit known before faith. And so both faith and spirit are prius & posterius, each of them, both first and last known in respect of the other, which is to incur the former Circle, and also the absurdities by which Aristotle confutes it.   

SUBDIU. 3. The Circle between Election, & Understanding of Scripture.  
THIRDLY, that a third Circle is committed (to omit a fourth between Election and Faith, of which the same may be inferred as was between faith and the spirit) between the first and last link of this chain, 
A third Circle between election & understanding of Scripture.  that is, between Election, and the certainty of it, and the Scripture, and the understanding of it, shall out of two other principles compared appear. The first, that only the elect and predestinate are endued with faith, and all the reprobate excluded from it. Whereupon also follows that only the elect have the true spirit of God and right understanding of scripture, which according to them are the effects and fruit of faith, and that election is the ground of all faith, spirit and understanding of scripture. The second, that they have certainty by faith 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 means of their knowledge, and certainty of their election. Out of which two positions, I reason thus: Election is the ground of faith, of the spirit, and of the understanding of scripture, according to the former principle, because only the Elect have faith, the spirit, and true sense of Scripture; therefore it is presupposed as known before faith, the spirit, and sense of scripture, and is the ground of them all, which once supposed, the rest do necessarily follow upon it; and failing, the rest must also fail with it. On the contrary, scripture, and the true understanding of it, is their means and only means to know the spirit, faith, and election, according to the latter principle, because all their faith and assurance both of faith and election is grounded upon scripture, therefore true understanding of scripture must be precedent and presupposed as foreknown before the knowledge and assurance of Election, which is to be known only by scripture, as the only means to know it. Now, according to these principles, ask a Protestant, how he knows his election? He must, and doth answer, by scripture, which is his only means to secure him of his faith and election; therefore the true meaning of scripture must be first known before either spirit, faith, or election can be known and assured, because it is the only means to know them, and the last resolution whereon to settle them. On the contrary, ask him how, he comes to know, and be certain of his true understanding of scripture? He must return back again, & doth answer, by the spirit, which assures him which is scripture and true sense of it. Ask further, how he is certain of his having the true spirit? He answers by faith, by which he believes, that he hath the true spirit. Ask yet lastly, how he knows, and is certain of his faith? He answers, because he is elect and chosen, and therefore must needs have faith: here than is Election, which was before the thing in question, now made the last ground of resolution, upon which all the rest, as faith, spirit, and scripture, are to be grounded, & by which they are resolved & known, as before scripture was made the first means, and last resolution upon which spirit, faith, and election are grounded, and by which they are known. Hence then appears the Circle between election and scripture; whether shallbe first known, and be as the means to know the other. Shall Election? That cannot be, because it must be known by faith; faith by the spirit; and the spirit by scripture; then scripture should be first known. Shall scripture be first known? That it cannot be, because the understanding of scripture depends upon the spirit, the spirit upon faith, and faith upon election; therefore election must be first known. Scripture therefore must be first known, as the means to know the spirit, faith, and election; and election must be first known as the ground of all faith, spirit, and scripture. Scripture therefore must prove election, as the means to know it; and election must prove scripture, as the ground of the true understanding of it: as the premises must prove the conclusion, and the conclusion the premises; as Maximilla did prove Montanus, & Montanus Maximilla to be Prophets; as Manes did prove his fundamental Epistle to be Apostolical, and the Epistle him to be an Apostle. Scripture therefore must be first known before election, and election must be first known before scripture, both first known, and both means to know first each other. If both be first, which shall be last? If both go before, which shall follow after? Let any Protestant by his spirit unfold this riddle, solve the argument, & so leave leap out of the Circle. And thus much of the third Circle, and circular manner of proceeding between election and scripture.   

SUBDIU. 4. The Circle between the Spirit of every man, and a general Council.  
FOURTHLY, one Circle more, which I observed out of Calvin in his Commentaries upon S. john upon these words Try spirits, I cannot omit, because it is notorious and important, as being between spirit and spirit, that is, between the spirit of every private person, and the spirit of a general Council: and with it I will close up this Chapter of circular absurdities. Calvin 
Calu. in 1. joh. 4.1. Multi falsi Doctores titulum spiritus mentiuntur. Insurgunt phanatici homines qui se temere iactant spiritu Dei praeditos esse.  in the foresaid place affirms, 1. though against himself, and his own fellow Sectaries, That many false Doctors do belie, and counterfeit the title of the spirit. That, Mad men rise up who rashly brag that they are endued with the spirit. That, They are fools who amazed at the empty sound of an honourable title of the spirit, dare not inquire after the matter itself. That, Many boast of the spirit, yet do come in their own private name, and do speak out of their own proper sense and meaning. All which is true, but proper to the Protestants. 2. He saith, Because of these so many false and counterfeit spirits, he inquires how we shall prove, and try these spirits? To which he answers, that they who assign the word of God as the mean and rule to discern these spirits, Neque nihil, neque totum dicunt, say somewhat, but not all. For except (saith he) we have the spirit of prudence, it will little or nothing avail to have the Word on our finger's end, whose interpretation or sense is not certain to us. Therefore according to Calvin, the scripture alone is not the complete rule or means to try spirits. What then? 3. Therefore he saith: 
Stulti sunt qui ad solum honorifici spiritus strepitum attoniti, ipsam materiam non andent inquirere. Quiloquuntur privato suo nomine p●odeunt in medium privato suo nomine. Nisi adsit spiritus prudentiae parum aut nihil proderit verbum Dei habere ad manum. Penes singulos erit ius & arbitrium iudicandi  Every private man hath power and freedom to judge of spirits, that is, every faithful. The faithful therefore by their private spirit shall try and judge of spirits. But here he objects, if so, then there will be no certainty of faith, but all Religion will perish, because there are so many mad spirits which brag of themselves 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 public judgement of the Church, and the determination of an holy Council, is necessary to suppress mad spirits, and to settle unity. This is well; for so have Counsels some authority: but how far shall all men, and their private spirits be obliged to rely themselves, and rest their judgement upon this determination of the Council? Shall there be a pause, and rest of trial, and all spirit here rest, and be silent? No surely, that he will not admit. Wherefore 5. he adds, and concludes (in which he overthrows all) that God will not have us tied to the decrees of every Council, 
Hic quoque valere det examen, quod praescribit Apostolus, ut spiritus probentur  though holy and pious, because (saith he) it may be they did not call rightly upon God, & it is certain that they for the most have erred. What then? here must be an examen of the Council, that the spirit of it may be tried. The Council therefore which was made judge, must again be judged: but by whom? By every faithful man who by his private spirit hath, as before, power and liberty to try all spirits, even of Counsels; and to call (as he saith in another place) in question all spirits of all Prelates, Bishops, and Counsels to the rule of god's word. Lo here his circular vain & deluding manner of proceeding. There are many mad and bragging spirits; it is true. These spirits must be tried: it is true. The Council is the fittest, and surest means to try them; it is true. But what? Shall this Council which hath power to try & judge of these spirits, be again tried and judged by every one of these spirits, which will (as all will) judge itself the spirit of Prudence? According to Calvin it must. Then which, what is more fond or frivolous? What more circular and endless? That which tries shall by the same be tried again. He that did judge shall, by him whom he judges, be judged again. The Council shall try and judge every private spirit, and every spirit shall try and judge again the Council. And why? Because forsooth, it may be doubted whether the Council did rightly call upon God. As though forsooth, the same may not as well, and much more, be doubted of these private spirits? Among which are so many mad, foolish, and bragging spirits which need a trial, and that by a Council, as is granted. Surely if this be admitted, then are trials endless, and circles will run on forward & backward in infinitum. The Council shall judge the spirit, and the spirit shall judge the Council again, and the Council it again; and so again and again without end, one shall judge and reiudge another. If this be not a Circle, what is? If this be not a work endless and infinite, what can be? If this be not a mere illusion, and deluding of man, and a ground groundless, a question endless, a Circle infinite, & a proceeding vain and senseless, (in which yet the Protestants proceed in their grounds of Faith) I will refer it to the judgement of the indifferent reader: and so conclude that the protestāns run in a round of Circles, proving one thing by another, and this other by the same; and that in the first grounds & principles of their Faith and salvation.     

THE PRIVATE SPIRITS AUTHORITY To judge of Controversies of Faith, confuted by Doctrinal absurdities following upon it, against Faith. CHAP. IX.  

Idolatry and Heresy compared; and of four heads and origens of all late heresies proceeding of the private Spirit. SECT. I.  
IN the last Chapter we have showed the Circular absurdities which do follow upon this private Spirit, in the proof of Protestants grounds of their Faith and salvation. In this we are to proceed to the Doctrinal absurdityes, which follow upon the same against all faith, piety, and reason. Wherein first we will lay down the principal points of the Protestant faith, and the consequences ensuing upon it; and afterwards we will show what absurdityes do follow, first in general, out of the same heads and doctrine; next what in particular do follow, 1. Against the articles of the Creed, and all faith. 2. Against the petitions of the Pater noster, and all hope and prayers. 3. Against the ten Commandments, & all moral virtue & good life. And lastly by comparing the Catholic and Protestant doctrine together, we will show how the one doth give 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 give all dishonour to the same.  
Which, that we may the better understand, we may conceive how the Devil (that Rebel against God, 
Idolatry what it is.  and the enemy of man) as he labours by all means to avert man from the love of God, and to convert him to the love of the creature: so his chief desire is to deprive God of his honour due to him, and to derive the same to his creatures, thereby to draw man to an affectation of Deity, to rob God of his honour, and to give it to man. Thus in paradise he persuaded our first Parents, that they should be as Gods, as himself had before in heaven 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 reigned long, from soon after Adam until some years after Christ. Heresy he begat in the law of Grace, which presently after Christ rebelled and sought to tyranyze against Christ's Church. Idolatry instead of one God made many, and the true honour of one God divided to many false Gods. Heresy, instead of one faith, introduceth many false opinions, & divides the unity of Christ's Church in many sects. Idolatry, was engendered, as snakes of dung, out of the corruption of virtue and piety, and out of the increase of lust, ambition, and cruelty. Heresy, in like manner sprung up out of disobedience, pride, and lust, & being like (as one egg is to another) to Idolatry, of one Viper begat another; of one Heresy, many, till at length a whole brood and sink full of viperous Heresies, burst out and infected a great part of the Christian world. When therefore, by the light of justice Christ jesus, Idolatry the elder sister, & with her the long night of Pagan darkness was expelled (according to that of Apollo, Me puer Hebraeus divos 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 cover the sun of true faith, and to bring in a new darkness of novel and erroneous opinions into the Church of God.  
And as Heresy is a kind of idolatry, 
Heresy is a kind of Idolatry.  both being vipers of one venture, or rather idolatry itself (for so do S. Cyprian, Tertullian, Hierome, Augustine, and other Fathers expressly term it, because not only the author, 
Cyp. de unit. Eccles. Tert praescr. cap. 40. Hier. in Ezech. 8. & in Abac. 2. Aug lib. 18. de c●uit. Dei cap. 51.  but the work being all one and the same, Heresy doth frame out of man's brain a new Idol of false opinions, and proposes them as divine revelations from God, whereby it either detracts from Christ and his truth, which is simple, total, and indivisible, some point of verity; or else adds to the same some falsity, in the same manner as Idolatry takes from God his true deity, and honour due only to him, and gives the same to man to whom no deity or Godhead is due) so this heresy, following the steps of Idolatry, hath in this our late age made the same manner of beginning & progress as Idolatry did in the first age. Wherefore it will not be amiss to observe the manner, and to compare the progress and fruit of both.  
First therefore Idolatry, the first borne of Satan's imps, & the greatest enemy of God, having raised upon earth a general commotion and rebellion against the only true God and Lord of heaven and earth, 
Idolatry what number of Gods it begat.  and wrought in man a conceit of deity and an affectation of the divine excellency, thereby to deprive God of his only and all due honour, and to derive the same unto man his creature and vassal, 
Clemens lib. ●ec●gnit. Petri, & itiner. Clem. lib. 10. cap. 6.  did first feign in the minds of men an imagination, that before the world was made, all was a Chaos; that this Chaos made to itself finem & fundum, a depth & a bottom, like an egg, 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, Heaven and Earth. Heaven begat six men called Titans, that is, Oceanus, Ceus, Tyus, Hyperion, japetus, and Cronus who was Saturn. The earth begat six women, Thya, Rhea, Themis, Mnemosyna, Thetis, and Hebe, which marrying one to another, of Saturn and Rhea were borne Pluto, Neptune, and jupiter. Saturn receiving from some Oracle, that he should be expulsed by his sons, devoured Pluto and Neptune, & intended to have done the like to all his male children, but Rhea to save jupiter, gave a stone instead of the child, to be eaten by Saturn, which stone being devoured thrust out of Satur's belly Pluto & Neptune, the one into Hell, the other into the Sea, whereby they were made Gods, Pluto of Hell, and Neptune of the Sea, and jupiter being sent by Rhea his mother to Heaven, was made the God of heaven. Thus were Saturn and Rhea made parents of Gods, 
jupiter the chief of Gods.  and jupiter the chief God; this jupiter was notorious, first for cruelty, for he not only killed his Uncle's the Titans, and devoured his daughter Medea, and tormented his sons Tantalus and Titius, 
His cruelty.  but also butchered and tormented his own Father Saturn; secondly, for lust, he passed so far, that by incest of his own sisters juno and Ceres, 
His lust.  he begot of juno, Vulcan the God of Smiths, and of Ceres, Proserpina the Queen of Hell, as likewise out of his own brain he begat Minerva, and out of his thigh Bacchus. Also by adultery of other men's wives, he begat Mercury of May the wife of Atlant, Apollo, and Diana of Latona the wife of Cea; the graces Thalia, Euphrosyne, and Aglia of Hermion the wife of Cleanus; Eudimion of Phoenissa the wife of Alphion; Musaeus of Helena the wife of Pandion, with many others. Not thus content he transformed himself into diverse shapes, as of an husband, and begat of Alcmene, Hercules; and of Cassiopeia, Andromedes; of a Shepherd, and begat of Mnemosyna the nine Muses; of a Satire, and begat of Anthiope, Amphion & Zetas; of an Eagle, and begat of Egina, Aeacus; of a Vulture, and begat of a Nymph the Palisci in Sicily; of a Swan, & begat of Helen, Leda, and of a Goose, Nemesis; like a Bull, he begat of Europa Minous, Rhadamantus & Sarpedon; like a Bear, he begat of Mantea Arctos; and like a pismire Mirmedon of Euradremusa; being also transformed and showing himself as a star he begat Castor and Pollux of Leda; as Gold, Perseus of Danae; as a Shower of rain, Ganean of Manta. Thus a man as wicked as great, was made the greatest God, & his chief actions of wickedness, cruelty, parricide, incest, adultery & fraud, were deified for divine. And as the God jupiter, so also the other Gods begat young Gods, and made them like themselves Gods; thus Neptune of a Sea-nimph begat Triton, of Amphitrite the Cyclopes, Brontes, Sterape, & Pyracmon. Thus Venus had by Vulcan, Cupid; by Bacchus, Priapis. Thus Mars begat Cygnus, Apollo, Phaeton etc. And so the Gods begat so thick 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 root in men's imagination, it grew up 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, Saturn, jove, Vulcan, Apollo. Of women, juno, Vesta, Venus, Ceres, 
Men Gods.  Minerva, Diana: as of the lesser Gods, Bacchus, Aeolus, Hercules, were men-gods; & Thetis, Aurora, Bellona women goddesses. 
Women gods.  And it made Gods and adored with divine honour, not only good men, but bad also, and them for their bad actions, as jupiter for his former vices, Saturn for parricide, Mars for cruelty, Mercury for fraud, Venus for lust, juno for envy, and dedicated to them, in sign of divine honour, certain Creatures, as to jupiter a Goat, to Diana a Hart, to Ammon a Ram, to Ceres' Corn, to Bacchus' Wine, to Vulcan Fire, to Osiris' Water, and to others a fish etc. from which creatures in honour to them, they did either always, or at certain times abstain. Likewise they honoured their sepulchres, as the monuments of Gods, as the Syrians did that of Adonis, the Egyptians that of Osiris▪ the Troyans' of Hector, the Lenconissi of Achilles, the people of Pontus that of Patroclus, and the people of Rhodes that of Alexander the Great.  
Thus did Idolatry deify bad men and women, and for their bad actions make them Gods, and give them divine honour: thus it made Gods some common for all, some special for particular actions, 
Cicero de natura Deorum. Eric. de genealog. Deor. Pul●o de Dijs antiquis. Guaverra dial of Princes lib. 1. c. 22. Special Gods of particular things.  and occasions. Of the special Gods it made Esculapius a God of the sick, Februa a goddess for agues, Pavor a God for courage, Bacchus for drunkenness, Silvanus against dangers in sports, Meretrix for harlots, Fessoria for travellers, Fortuna for good luck, Simula for good memory, Quies for rest, Murcia for fatness, Genovia against sloth, Thetrica for actions and comedies, Esculanus for gold & silver, Pecunia for metals, jugatinus against thunder, Tutellina against hail, Flora against frost, Rubigo against worms and locusts, Agrestis for the fields, Pelonius against the enemies of the earth, Spinenis against weeds in corn, Segetius for sowing corn, Matura for ripening corn, Ruana for reaping corn, Belus for war, Victoria for victory, Honorius for Innkeepers, Lamentina for dore-hammers, Cadrea for door bars and hinges, Cloatina for the privies. And which is most to be admired, this Idolatry so far deluded the wise & valiant Romans, that it persuaded 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 childbearing, 
The Gods of Rome.  to Opis for the child new borne, to Vaginatus to keep it from crying, to Ganinus for safety of it in the cradle, to Runinus for good sucking and nursing, to Stellius to preserve it from lameness, to Adeon that it might love 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 them for his piety & temperance (for it is said of him that for sixty years (he lived 113.) he never went out of the walls of Rome, never was heard speak idle word, never spent idle hour, never had contention with any, never was noted of any public crime) by name Bruxellus did so increase and multiply the number of the Gods in the city of Rome, that whereas he found only five Gods received ●mong them, that is, jupiter, Mars, janus, Berecinthea, & Vesta, he left among them 2800. as many as there were families. Thus did Gods multiply and increase among that warlike people, every family having a special God, and many still new Gods upon any new occasion.  
Neither did this Idolatry thus rest, but proceeded on further, first to deify and make Gods of the passions of men, 
men's passions made Gods.  as of Ira, Fuga, and Voluptas, which they adored; next to give divine honour to beasts, yea and to senseless creatures: thus did whole nations worship for Gods the Philistines Dagon a fish, the Egyptians Apis an ox, the babylonians a dragon and golden statue, the Israelites a golden calf and a brazen serpent, the Persians the Sun, the Acacians the Moon, to which they offered sacrifice in like manner, as the Romans did to jupiter, 
Beasts made Gods  the Grecians to juno, 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 bovem, toruumue Draconem,  
Semi-hominemue Canem, supplex homo pronus adoret?  saith Sedulius. Thus did others for want of greater, adore as Gods, some (as the Chaldeans) the planets of Saturn, jupiter, Mars Sol, Venus and Mercury; others (as the Grecians) Oceanus of the sea, Styx & Acaron of rivers: others (as the Egyptians) Aeolus of the winds, Herbs in the garden, as of Leeks, Garlic and Onions, yea saith one, the basest wind, Crepitus ventris.  

Felice's gentes quibus hac nascuntur in hortis.  
Numina.—  saith Iwenall of the Egyptians. Of diverse of which in holy scripture mention is made, as of 
(a) 1. Reg. 31 10.  Asteroth the goddess of the Sidonians, of 
(b) 3. Reg. 16 31.  Baal the God of the Samaritans, of 
(c) Num. 25.3.  Belphegor the God of the Moubites, of 
(d) 4. Reg. 1.2.  Beelzebub of Acaron, of 
(e) 3. Reg. 11 7.  Chamos the God of the Moabites, 
(f) 4. Reg. 15 8.  Rhemnon of the Syrians, of 
(g) jud. 17.5.  Norgal of the Cutheans, 
(h) 2. Reg. 17 39  Micha in mount Ephraim, 
(i) 3. Reg. 15 13.  Priapus the God of Maaca the Mother of Asa, 
(k) 2. Machab. 4.19.  Hercules the God of the Tirians, 
(l) Ezech. 8.14.  Adonis of the Israelites which many others. In all which this Idolatry, as we see, overflowed so far the banks of all reason and religion, that having once made a breach, and rob God of his honour, it bestowed the same upon the vilest & meanest sort of creatures, and that so unreasonably and senslesly that it is a wonder, how men of reason could be so void of reason as to believe, profess and follow it. This was the proceeding of Idolatry.  
Heresy in like manner, as the second imp of Satan which succeeded Idolatry, and was raised of her ashes and corruption, that it might the better sow the seed of infidelity, 
Idolatry & Heresy compared.  and root itself stronger in worldly and carnal affections, did in imitation of her elder sister Idolatry, seek to rob Christ jesus of the verity of his divine revelations, and his spouse the Church of the sincerity of true faith and Religion, and transferred the same unto erroneous and heretical falsities. For which it invented and framed in men's conceits an opinion of a private spirit which it made the mother and deviser of all errors and heresies; of which as in the primitive ages of Christ's Church it begat in the brain of Manes, Martion, Sabellius, Arius, Macedonius, Nestorius, Eutiches and others the wicked errors against the B. Trinity, of one God & three Persons in the Deity, against the sacred Incarnation of one person, and two natures in the person of our B. Saviour Christ, by which, as by so many bastards of impiety, such an infinite brood of heresies have since that time been engendered in the Christian world, that the increase of them hath filled, or rather defiled a great part of the East Church both in Asia & Africa, and left behind them the stink of no fewer than 300. rotten heresies, and heretical opinions: So also in this last age of Christ it begat in the brains of an Apostata Friar Martin Luther, which it coupled with a like Apostata Nun, and of other Apostates, Bucer, Martyr, Bale, Knox etc. whom it wi●ed in like incestuous bed of double Apostasy, and of all sort of impurity, such a number of brats or rather vipers of heretical opinions, and errors, as neither the number of them can be recounted (of which some have found out 300. and more) nor can the mischief of dissension and cruelty be conceived, with which they have pestered the most flourishing Kingdoms of Europe, and brought in an horrible confusion and desolation in place of former piety and religion.  
In which we may observe, that as Idolatry made Chaos, or confusion the mother of all; so hath Heresy made the private spirit (which is nothing but a Chaos, or confused conceit which every one hath of his own opinion) the mother and conceaver of all heretical opinions. As Idolatry divised that out of Planeta the Man-woman, or fruit of Chaos, issued Heaven 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 heretical opinions, and wicked practices should receive their origen and progress. As the Pagans made jupiter, a man of life most wicked and exercised in all practice of cruelty, and incestuous carnality, a God, and the chiefest among the Gods; so do the Protestants canonize Luther, a man of a most carnal, proud and envious both disposition & course of life, as an Apostle, an Evangelist, a Prophet, and a man of God. As Saturn the false God by Idolatry was made the Father of many Gods, chiefly of three, jupiter, Neptune, and Pluto, who also begat many petty Gods, and filled the world with many innumerable false Gods, whereby adoration was given even first to men, then to the basest and meanest creatures: so Luther the false Apostle and Prophet, by the instigation of his private spirit, did beget and devose four most monstruous imps of heretical doctrine and impiety, out of which as so many vipers, such a number of erroneous and wicked opinions have flowed, that the light of true faith and Religion hath been obscured, and the beauty and splendour thereof hath been attributed to most false errors & fond heresies. And thus hath Heresy succeeded and imitated her elder sister Idolatry.  
Now these four heads or principal heresies, 
The private spirit the mother of all heresies.  which the private spirit, the eldest daughter of Heresy, did beget in Luther, and his followers brains, 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 himself, as wholly opposite to Christ, 
The first daughter, contempt of Church authority.  and corrupted with all abominable errors of idolatry and superstition, out of which have issued these and such like brats of heresy, that therefore the visible and known Church was latent, invisible and not extant for many ages, and that true faith 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 twelve, some fourteen ages, even since the Apostles time, all which time, truth lay smothered, overwhelmed and buried in the dregges of Antichristian error, superstition, and idolatry. That all the Counsels Provincial or General, were the assemblies of Antichrist. All the Fathers, and Doctors were deceived and subjected to Antichrist. All the Christian people, Princes, or Prelates, lived in the external obedience of Antichrist. That no lawful mission or vocation, no right ordination or consecration, no continual succession or derivation of Pastors was for all this time 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 service, no discipline of Church orders and government, was holy and lawful for so many ages, till God extraordinarily raised up Martin Luther, and by his spirit reform all. Whereupon, since that time hath ensued, as the fruits of the womb of this private spirit, and new doctrine, all neglect and contempt of Church orders, laws, or observances, as of Mass, and Matins, of fasting, and festival days, of single life and chastity, of obedience, and poverty, of penance, and mortification, of confession, and satisfaction, of benedictions, and peregrinations, and of all Works of austerity, piety, and devotion. Hence hath ensued all rapine, & robing of Churches, church-good, and Church-ornaments, all destruction of Monasteries, and Religious houses, all profanation of holy things, all cruelty against Priests, & Religious men, all incestuous and sacrilegious lewdness against vowed persons, all rebellion against Princes for Religion, all contempt of them, and their laws as not obliging in conscience, and all liberty of life and manners, to practise whatsoever profit, or pleasure proposed as most plausible to every man's humour, and disposition.  
The second and next offspring of this spirit was justification by only faith 
The second daughter sole Faith.  in which as they all agree in general; so it hath been the mother of many notorious new impietyes, from whence, as out of a Troian-horse, issued these and such like profane paradoxes; as that this faith is a sole faith, not informed with charity or good works, 
(a) Confess. Saxon. cap. de remiss peccat. Confess. Auglican. art. 11 Belgic. 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 Antidote. 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 original sin. 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 Antidote. 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.  a special faith, assuring certainty of salvation, a perpetual faith never lost, a rare faith given only to the Elect, a faith covering, not curing sins, imputing, not making us just, apprehending, not possessing the justice of Christ. A faith that admits no good works, no merit, no profit, no necessity, yea no possibility either of being justified by any, or of having power to do any good works at all; because all works, even the best works of the best men, are sins, and that mortal, deserving eternal damnation, though by faith not imputed to the elect. Hence it is, that the keeping of the law is impossible, that no laws oblige in conscience, that grace is not sufficient, that man hath no freewill, and cannot but sin and offend, that Sacraments are not instruments and means, but seals and signs of this justice, and justification by faith; that Baptism is to be given only to the faithful, and children of the faithful, that the Eucharist is a sign or figure of Christ's body, received only by the faithful, & Elect. With many such like, which hang upon the former principle.  
The third, and next borne imp of this spirit, is the doctrine of Original sin, which against the Pelagians, Luther admitting, did yet, against the Catholic Church, maintain to be natural Concupiscence, which in the state of corrupt nature remaining in man, is very Original sin itself. This Original sin, say they, doth corrupt and infect the whole man, and all, and every action in man proceeding from it with sin, doth cause that a man in all, even in his best actions doth sin, and can do nothing but sin; and so can neither merit by any good work, nor satisfy for any sin, doth hinder all internal grace, and justification, which should abolish sin, & doth take away all ability of freewill, all possibility of keeping the Commandments, or so much as any one of them; all obligation to perform any precept of the love of God, or man, moral or divine; and so all endeavour and labour to do penance, to seek perfection, to take up the cross of Christ, and mortify our passions, and follow him, as being needless, 
The fourth daughter, Predestination to damnation. 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. etc. 2. §. 10. & lib. 1. Inst. cap. 14. §. 2. & lib. 2. cap 4. §. 5. & lib. 3. cap 23. §. 14. etc. 24. §. 13.14. & lib. 3. cap 24. §. 12. Vide plu●a infra sect. 5 Subdus. 4.  fruitless, and impossible by the infection of this concupiscence, which they make to be original sin.  
The last and youngest bastard-brood of this spirit, is the doctrine of predestination, of which though Luther laid the egg; yet because Calvin did hatch the brood, & maintain above 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 rejected. The doctrine of which is this, that God out of his absolute and irrespective will, as he predestinated, ordained, and created some to salvation, 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 saved; the other merely because it was his will (without any fault, sin, or demerit in them foreseen) 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, than all his posterity should sin, that for this sin he might execute his sentence of damnation; for which end he did cause Satan to tempt them to sin, to move and force them to sin, yea did himself take from them all liberty not to sin, and work in them immediately by his operation all their sin, and obdurate them in that sin; and for that end that they should have no remedy or help against sin, he denied them the benefit of the death of Christ, and his merits, the benefit of vocation to grace, of sufficiency of grace, of justification by grace, or of glorification by the means of grace, to all those whom he had thus appointed to damnation, and to sin. On the contrary, to them whom he had ordained to be saved, he ordained likewise the death & Passion of Christ as a mean for that end to them only, and by it gave effectual vocation, sanctification, and glorification to them only, and of these only (who are his only children) he makes his Church. To these only, let them do what they will, he imputes no sin, but covers all their sins with the cloak of the justice of Christ, accounts them just, and notwithstanding all their sins, loves them as his children, esteems them as his darlings, and enthrones them as heirs in his Kingdom of heaven, among his Saints and Angels. All which and such like opinions in number infinite, and in impiety horrible, as so many swarms of locusts and gnates, engendered out of the corruption of all good christianity, and conceived in the womb of double Apostasy, and sacrilege between a Friar and a Nun, by the heat and smoke of this fiery spirit of frenzy, have as so many clouds shadowed the light of true Faith, as so many Foxes devoured the Lambs of Christ's sheepfould, as so many roots of ill weeds overgrown and choked the harvest of Christ's fields, and as so many vipers poisoned the souls of an infinite number of Christians: Whereby is left nothing, but ruin and vastation of all ancient monuments of piety, nothing but horror, and confusion in all discipline, and orders of Religion, nothing but impiety and desolation of all Faith and belief in many flourishing kingdoms of Christianity. Of which as any one in former ages would have sufficed, as a plague, to have infected any Country with heresy; so all of them compiled in one bundle, can bring no less than a general mortality of all goodness in so many Countries infected by them.   

Of absurdities which follow upon the first head, of contempt of all Church-authority, and relying upon the private spirit. SECT. II.  
BUT let us proceed and consider in particular 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, 
Absurdities which follow upon contempt of Church-authority.  and the issue following from it, which is their contempt of Church-authority, their condemning the Roman Church, as Antichristian, and their bold affirming the true Church of Christ, for so many ages, to have decayed, & perished, and to have been invisible not known, & wholly overwhelmed with errors of superstition, idolatry, & Antichristianity, 
1. The want of a true Church, faith, and salvation.  1. It follows that for so many ages, that is, 8.10.12. or 14. as before, was neither true Church or congregation, neither lawful Pastors and Preachers, neither right Sacraments or Sacrifice, neither any divine service or worship of God among any visible company of people in any part of the Christian world. 2. It follows, that in all those ages, all the Fathers and Doctors, all the Bishops & Prelates, all the Confessors, Virgins, and Martyrs, and all the Counsels general or provincial: that all the four Doctors of the Latin Church, and the rest with them, all the Doctors of the East Church, & all the learned among them, all ancient Bishops of the Primitive church, & all the Clergy under them, all the four first general Counsels, and the other twelve after them, with the provincial Counsels confirmed by them, 
2. The misbelief of all Prelates, Princes, & people.  & the Bishops, and Confessors in them; that all the Holy Virgins, Confessors and Martyrs in time of most of the ten persecutions, and of the Arian, and image-breaking Emperors; that all the Emperors of Rome, Constantinople, or Germany, of the East or West, all the Kings of Italy, Spain, France, England, Scotland, Swethland, Denmark, or Poland, all and every one, who before Luther were Christians, and professed the christian Religion; that all these with the people, who professed the same Christianity with them, & under them, were all seduced by a false faith, and false Christianity, and all lived and died in the service, not of Christ, but Antichrist. Into what heart of any Christian can it enter, that for so many ages, no Doctor with his pen, no Prelate out of the pulpit, no Confessor in prison, no Martyr at his death, no Council by their decrees, no Emperor with his sword, no people, or Pastor in any parish should have publicly professed▪ maintained, and confirmed the true faith of Christ, and true doctrine of salvation, but all of Antichrist and damnation.  
Thirdly, it follows that all the predictions, 

3. The falsehood of all prophecies and predictions.  
Castalio in his preface of the great Latin Bible dedicated to King Edward 6.  
2. Tim. 3.15▪ David Georg in hist. Davi. Georg. printed at Antwerp: an. 1568 by the Divines of Basil. & in a Protestant book entitled, apocalypsis infignium aliquorum Haeresiarcharum. printed Lugier duni Batavorum ann. 1608.  
See the Protestants Apology Tract. 2. cap. 3. p. 307. 4. The pre-eminence of jews & Gentiles above Christians.   and prophecies of the prophets before Christ, all the promises and assurances made by Christ himself, or by his Apostles to his Church, either of the extension, and amplitude of Christ's Church from sea to sea, from North to South, to the uttermost end of the world, to all people and nations, to all Isles and Kingdoms, to all Kings and Princes, or of continuance & succession of the same as long as the Sun & Moon shall endure, from Sabaoth to Sabaoth, from age to age, from generation to generation without interruption, or discontinuance from that time till the world's end; or of the Holy Ghosts assistance, and continuance with it, as the Pillar, and ground of truth against all the waves and storms of the sea of this world, against all the swords and violence of persecutors and Tyrants, and against all principalities and powers the governors of this darkness, and the very gates of hell itself: It follows, I say, that all these predictions have been false, and not verified, as Castalion, and David George both Protestants, convinced by experience of the not being of a Protestant Church, have confessed; it follows that the Prophets of the old Testament who foretold them, were false, not true Prophets, that the Apostles of the new Testament who confirmed them, were unlawful and faithless messengers, and that jesus Christ who planted, watered, & promised to give increase to this his Church, was not the only true omnipotent God, but either a false deceiver, who promised that he knew should not be performed, or else a weak worker, who could not perform that which he had promised, to wit, this amplitude, succession, and firmity of his Church, thus wholly frustrated and made void, according to the former principle and doctrine. All which is wikedly confessed upon the former grounds by David George, Ochinus, and others.  
Fourthly it follows, that Turks, jews, and Gentiles have had a more flourishing state of a Church, Kingdom, and Professors, as having been more visible, potent, and dilated, for many continued ages, in many distant parts of the world, than the christians, who have had neither Prince, Prelate, people, or scarce any public Professors of true Christianity, for one age together, under any one King, in any one province of the world. That Mahomet, and Antichrist or the devil 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, than jesus Christ, who is true God and man, did, or could do his faith and Church, which so soon after his departure erred, failed, and decayed. Where is the greater glory of the second temple, 
(a) Aggeus' 2.10.  then of the first? Where is the 
(b) Psal. 2.8  ends of the earth given to it for a possession? Where are the 
(c) Isa 49.23  Kings and Queens who as nursing fathers, are to have protected it? Where are the people and nations, who with the 
(d) Psalm. 71 10.15.  gold of Arabia and Saba were to have enriched it? Where are the Isles, and kingdoms who from the uttermost 
(e) Isa. 42.4.60.9.  ends of the world were to have waited upon this Church of Christ, more than any other of jews, Turks, or Pagans? What, was Christ less true, less good, less faithful, less able and potent, in the establishing, and preserving his kindgome, then were Moses, or Mahomet, Cyrus, or Romulus in settling and enlarging their Synagogue, Sect, or Commonwealth? Surely it follows (O horror and blasphemy) if these positions, and points of the Protestants private spirits doctrine, were true and warrantable.   

Of absurdities which follow upon the second head of sole Faith. SECT. III.  
SECONDLY, Out of the second principle, and doctrine depending on it (which is that a man is justified by only faith, 
Absurdities which follow upon only faith.  which is a faith, special of every ones own predestination, justification, and glorification; so certain, and so sure as that there is a God, or that Christ is saved; so perpetual, that it can never be lost, and peculiar only to the elect, depending upon their private spirit, and the rest before mentioned) it follows, First. That a man is not only without all doubt, or so much as any fear, certain of his predestination past, justification present, 
1. That every Protestant is more certain of his salvation, than Christ was of his own.  and glorification to come, but also that he is more certain of it then he is of the B. Trinity, of the Incarnation, Passion, Resurrection, ascension, and coming of Christ; which he believes only by a faith not supernatural, and divine, but historical, general, and common, as they say, to the reprobate and devils; yea more certain, than jesus-christ was of his salvation, whom they affirm to have feared, doubted, distrusted, and despaired, before his death of his salvation, as is afterward showed. Yea as certain must they be, as certain they are that God is one God, or that jesus Christ is in heaven or, as if jesus Christ were present, and so told them; which are their own words, and comparisons, which is both absurd and impious: absurd, because they have scripture to avouch the being of one God, and the salvation of Christ; but which avouches to every man this his salvation in particular they have neither scripture nor reason: Impious, because what greater impiety, and blasphemy can be conceived, then to make Christ, God and man, doubtful of his salvation, and themselves, sinful and wicked wretches, certain of theirs?  
Secondly it follows, that every Protestant may, and must by faith believe as certain, that, of which neither authority of scripture, testimony of Church, 
2. That their faith is not grounded upon any scripture or authority.  or evidence of reason doth yield any argument of certainty; but only his own private spirit and conceit doth suggest, and persuade this certainty of every one his own justification and salvation; and yet that the same Protestants may doubt, yea refuse to assent and believe such articles of faith, as both express authority of Scripture, evident proposition of Church and confessed testimony of ancient tradition, Fathers, and Counsels doth fully and frequently deliver and approve: such are many articles now in controversy, as Freewill, merit, good works, real presence, prayer to saints, for the dead, and such like. All which, for example, Calvin and every Protestant do as firmly (notwithstanding all the former confessed testimonies) reject and condemn, as they believe the certainty of their own salvation, which (notwithstanding that it be not mentioned or motioned in particular, in any such, or the former testimonies) they do most undoubtedly and firmly apprehend and believe. In which among all absurdities what can be more absurd then without any other reason or testimony, but ones own conceit, so firmly to adhere to a thing of importance, so uncertain both in itself, and in experience; and yet not believe many things in themselves so probable, and so mainly by so many testimonies confirmed and approved? Which what is it else, but to believe what every one will, and best likes, & to reject what he will not believe, or doth dislike him; and so to make every ones own will, conceit, or affection the rule of his faith and belief.  

3. That all Protestants are as just as Christ.  Thirdly, it follows, that every Protestant is not only as sure of his own salvation, as he is of Christ's, & that he cannot be damned except Christ be damned, which 
(a) Luth. tom▪ 5. enar. in▪ 1. Pet. 1.  Luther, 
(b) Zuing. to. 1. in art. disp. Tigur. fol. 628.  Calvin, & 
(c) See kellison's examen part. 2. exam 13. cap. 8. Cal. Turcis. l. 3. cap. 12.  Zuinglius expressly, though absurdly, hold: but also that he is as just & holy, as any Confessor, Martyr, Apostle, or the Mother of God, yea even as jesus Christ himself. For sith all are just, according to them, not by any justice internal and inherent in the soul; but external and imputed by Faith (which faith, apprehending the justice of Christ which was in him, makes it the justice of every one in particular, for which he is accounted just) it follows that this justice of Christ which is equally imputed to all the just, doth equally cover all sins, makes equally just all persons, yea all as just as jesus Christ, whose justice is theirs, and with whose justice they are equally covered, and thereby counted equally just before God. Whence ensues, that all are as just at the first instance of their justification, as Christ was both at first and ever till his ascension, and that they cannot increase in justice, 
Apoc. 22.11.  & be made more just, and justified still; because from the first instant of their justification they have all the justice imputed to them, which Christ had ever inherent till his ascension in him, 
Luther. serm. de natiu. virgins, & comment. in 1. Pet. 2.  & are as just at the first as he ever was at first or last. Which, though absurd, senseless, and impious, yet it hath not wanted express defenders among them, as Luther who affirmed all faithful to be as just as Peter, Paul, our B. Lady, and all Saints. As 
(a) ●ucer in Matth. 3.  Bucer, who affirmed every minister to be as just as was S. john Baptist, than whom was not by the testimony of our Saviour 
(b) Math. 11.11.  a greater among the borne of women. And 
(c) Zuin. to. 1. in art. dis. Tygur. f. 628. 4. That all the world shallbe saved, proved by diverse Protestant positions.  Zuinglius, who affirms that God favours no less every faithful Christian than he doth Christ himself, and that every one hath as great right to heaven, as Christ hath.  
Fourthly it follows, that not only all faithful Christians, but that all people, whether good or bad, jews o● Gentiles, Christians or Pagans, yea all who ever have lived or ever shall live in this world, shallbe all saved as sure as Christ is saved. This is deduced out of the Protestant doctrine, two ways; first out of diverse their positions, which by many of them, chiefly by 
(d) Calu. Inst 6.24. Infans à matris utero in foedore continetur etc. Filiorum haud dubié loco habet eorum filios, quorum semini in patrem se for● pollicitus est etc. Calu. in Antidote. 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 adoptavit, 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.  Calvin, are believed, and taught, as 1. That only faith doth justify, and that it being once had cannot be lost. 2. That this faith is promised to all faithful and their seed, as it was to Abraham and his seed, & that therefore all the children of the faithful are sanctified in their Mother's womb, as being within the Covenant made to their Parents and their seed, as Calvin stiffly maintains. 3. That the Sacraments, and chiefly Baptism, are seals or signs of faith, and so are to be ministered only to the faithful, and the children of the faithful; for which Farellus at Geneva refused to baptise a child, whose parents were Papists, and Calvin approved the fact. 4. That therefore the children of the faithful shallbe saved, though they never be baptised, as the English Catechism teaches, because they are borne of faithful Parents, & so are in the covenant, and sanctified before they be borne. If all this should be true, it would follow that, because the covenant and promise of faith and salvation was made, for example, to Abraham and his seed, & that because Abraham had faith, was sealed with the sign of faith, was just by Faith, must continue in faith, and was saved by faith, that therefore his seed Ishmael, and Isaac; and as Isaac, so his seed jacob and Esau; and as jacob, so all his seed, all the twelve patriarchs his sons, were likewise included in the covenant, were all borne of faithful parents, all sanctified in their Mother's womb, all sealed as faithful with the Circumcision, the sign of faith, all made just by faith, all continued in the same faith, and so all saved in heaven by virtue of that faith. And as they, so their seed, and children, and their children's children, from generation to generation must be likewise included in the Covenant; be likewise sanctified in their Mother's womb, be likewise sealed with the sign of the Covenant, or Circumcision; be likewise just by faith, continue just in faith, and be likewise saved by faith. And the same which it inferred of jacob, and his children, and children's children unto the world's end, may also be inferred and avouched truly either more generally of Adam, and all his posterity, or more particularly of any one faithful, and his posterity for ever. For if Adam and Eve, or this particular faithful person were faithful, just, and saved, than their children after them, and their children's children for ever were likewise faithful, just and saved, because as the Parents had the promise of faith made to themselves, and their children; so their children were borne sanctified of these faithful parents, were sealed with the sign of faith, Circumcision or Baptism; were made just, continued just by faith, & were saved as just by faith; and as these children, so also all their children and children's children by the same reason were all included in the covenant or promise of Faith, were all born sanctified by faith, were all to be sealed with the sign of faith, were all made just by faith, all continued just by faith, & so are all saved by faith; and so all the posterity of Adam, Nati natorum, & quotquot nascentur abillis, as they were included in the promise of faith made to their parents and them, and thereby were all faithful, and continued and ended all faithful, so were they all saved. By which it should follow also not only, that all the whole world should be saved and none damned; but also that faith, justification and salvation should descend by inheritance from generation to generation as Lands should by entail, which cannot by any fine or recovery be cut off, sold, or lost. And as they are all thus faithful, & just by faith apprehending the justice of Christ, and had the justice of Christ equally imputed to them for their justice: so are they all equally just, as justified by the same justice of Christ, and all equally just with Christ, as having the same justice theirs which was Christ's; and so are all just and perfect as any Saint, or Christ, are all as certain of salvation as any Saint, or Christ, and shallbe all as blessed in heaven as is any Saint or Christ, with whom as they had the same justice in earth, so for the same they shall have the like glory in heaven. 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 usually received position of doctrine, 
The same proved out of their doctrine, by special and only faith.  which is, That every man shallbe saved by only Faith, and that by a special Faith, by which he is bound infallibly to▪ believe that he shallbe saved if he willbe saved: out of which their received doctrine I reason thus. 

Whatsoever every man in particular is bound to believe as an article of Faith necessary to his salvation, that is true & certain, whether he do believe it or no.  
But every man in particular is bound to believe as an article of his faith necessary to his salvation, according to the Protestants, that he shallbe saved.  
Ergo, That every man in particular shallbe saved, is true & certain, according to the Protestants doctrine, whether he believe it, or no.   The Mayor proposition is true, and not deniable in any divinity, because all articles or points of Faith, which all are bound to believe as necessary to salvation, and under pain of damnation, are most certainly true, & aeternae veritatis antecedenter, and before they be actually believed, whether they be believed or not by them, who ought to believe them. For so, that there is a blessed Trinity of three persons & one God, an Incarnation of the Son of God, a Resurrection of the body and the like, is certainly true in itself, though the Arians, Nestorians, and other Heretics do not believe it, which yet they are bound to believe as necessary to salvation. Therefore if every man be bound in like manner to believe his own salvation as certainly, and as neccessarily as he is bound to believe the B. Trinity, Incarnation, & Resurrection, & that as an article of his faith; it followeth that his salvation is as certainly true as his Resurrection whether soever he do believe, or not believe either, or both of them; and so it is inferred that he shallbe saved, as well as rise again, though he do not believe it: which is confirmed, because the object of Faith, or thing to be believed hath in it eternal verity, before the act of man's Faith do conceive or believe it, and therefore is believed because it is and before was true, but is not made true because it is now believed; faith not making, but supposing his object, which as it holds true in the verity of the Resurrection, Incarnation, Trinity and others point of faith which are believed, because they are true, & are true whether they be believed or not; so it must hold true in the verity of every man's salvation if it be a point of every man's faith. For if the certainty of his own salvation be the object of every man's faith which he ought to believe, than the same certainty or object is true before it be believed; and so it is true that he shallbe saved before he do believe, and true it is whether he so believe or no.  

Remission of their sins & salvation an article of Protestants Faith.  The Minor Proposition or subsumption that according to the Protestants, every man is to believe his own justification and Salvation, is so certain that it is their common received doctrine, that Only Faith doth justify, that this Only Faith is a Special Faith, that this Special Faith hath for his only object which it believes, remission of his sins, his justification & salvation by Christ, that this belief is a divine faith, a saving faith, as certain a faith, as that by which we believe that there is a God, a jesus Christ, a heaven or hell, so certain that it admits no doubt or uncertainty, but includes an infallible & assured confidence of the promises of God to us of our salvation. Thus saith Calvin 
(a) Calu. cathec. c. de fide.  that justifying Faith is a certain knowledge of God's favour to us; that 
(b) Ibid. in ● Matt. 21.21  every one must undoubtedly be sure that God is merciful unto him. Beza, 
(c) Beza in confess. cap. 7. sect. 8. p. 60.  that Faith is not to believe in God, or in the word of God, which Faith the Devils have; 
(d) Idem. in Tim. 4.15.  but a firm persuasion of our election in Christ: A 
(e) Idem in confess. cap. 4 sect. 18. p. 15▪  certainty by which we are more certain than of any thing, that life everlasting is due to us. Luther, 
(f) Luth. postil. in Domi. 3. Advent. f. 31.  that Faith is a constant & firm persuasion without doubt or wavering of God's grace & good will due to us; 
(g) Idem in Psal. 14. tom 3. fol. 247.  so certain, that it is above all other certainty. Bucer, 
(h) Bucer in Matth. 16.  that Faith is nothing but a certain persuasion of our salvation of Christ. The 
(i) Confess. August. 1531 art. 4. Saxon. cap. 16. Luth. disput. tom. 1. f. 53. Cal. in Rom. 10.10. confess. fidei. Lobecius. Par. lib. 3. de justif. cap. 4. pag. 643. Whita. ad r●t. 8. Camp. pag. 36. l. 8. contra Dur. sect. 47. conc. ultim. Per. de Bapt. tom 1. col. 810. Reinol. thes. 2. p. 71. jew. defence. Apol. part. 2. cap. 6. sect. 3. p. 149. Par. ubi 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 above chap. 7. sect. 3.  Confession of Auspurge, of Saxony, Luther, Lobecius, Pareus, Whitaker, Reynoldes, Perkins, That a man is justified by believing, and that without wavering or fear of his own infirmity, that his sins ere forgiven, that he is just, and shall be saved. Yea (saith jewel) he must be so certain, as if Christ was present and so told him; saith Pareus, as certain as that Christ died for the remission of our sins; saith Luther, and Zuinglius, as certain as he is of Christ's salvation, yea so certain, that except Christ be damned, he cannot be damned. Whereupon they all hold that the object of justifying Faith, is not to believe that Christ is God and Man, was borne, died, and rose for us, nor to believe the Scripture and the word of God in it, which is a general or historical Faith, and common to the reprobate, & the Devils; but to believe that himself hath his sins pardoned him, is just and shallbe saved, and that God is merciful to him, doth account him just, and will save him, the certainty & assurance of which doth justify him before God. All which may be seen in the Authors own words in D. Smith's Collation. This is that special Faith by which alone Protestants hold that every man is justified & saved, and without which every one is damned. Therefore this Faith is necessary to salvation necessitate medij, and as a thing so necessary, doth oblige every one in particular under pain of damnation to have it, because by it all are saved, and without it, all are damned. Therefore true is the Minor Proposition, that as according to the Protestants, this faith alone is necessary for every one to salvation, so every one is bound to have, and so to believe it upon pain of the loss of his salvation.  
Upon which premises, which in the first mood and figure infer the Conclusion, follows, that according to this protestant position of justification & Salvation, by only & special Faith, that every one whethersoever he believe or no, whether he be faithful or infidel, elect or reprobate, must be saved. Which absurdityas it is most absurd, so is the same more fully illustrated and deduced out of the same principle after this manner: 
As well the reprobat as the elect obliged to believe all articles of Faith.  Special Faith, or infallible assurance of salvation is necessary to salvation, as well to judas a reprobat, as to james an elect; and as james is saved by it, so is judas damned for want of it, according to the Protestants: therefore under pain of his damnation judas is as well bound to have it, as james is; because it being a necessary means to salvation, the want of it is judas damnation, as the having of it is james his salvation. judas therefore (and that which I say of judas, I say of all the reprobate) is as much obliged under pain of his damnation, to believe as an article of his faith, that he shallbe saved, as james, or any elect is? But whatsoever judas and all the reprobate or infidels are bound to believe as an article of faith necessary to their salvation, as well as james and the elect, must needs be true, and that certainly and infallibly true, whethersoever they do believe it or no: Therefore it must needs be true, that as well judas and all the reprobate shallbe saved, 
Particular salvation an object of Protestants faith revealed.  as james and the elect. The fundamental reason of which is this: All divine Faith (of which kind, and that the most chief the Protestants will have this their Special Faith to be) depends upon divine revelation from God, this revelation supposeth truth in the object or thing revealed, the object of truth or thing revealed, is aeterna veritatis and true in itself before it be believed, and so true whether it be believed or no. The object therefore of this special faith, which every one as well reprobate as elect, is bound under pain of his damnation to believe, and which is the remission of his own sins, his justification and salvation; is, and must be aeternae veritatis, is, and must be true before it be believed, is, and must be true whether it be believed or no; and so it is and must be true, that every man, as well reprobate as elect, hath remission of sins, justification and salvation, & it is, & was eternally true before it was believed, and so is true whether it be believed or no, and so, that his sins are remitted, he justified and saved, whether he believe or no. And as there cannot be given an instance in any other article of faith necessary to salvation, in which this reason (which indeed is the ground of all faith) doth not convince that the article is true whethersoever it be believed or no; so no reason, nor answer in any reason according to the same ground of true faith, can be given why it should not hold good also in this act and object of this Special Faith, which if it be divine faith must participate of the nature & essence of all divine faith. Therefore it must follow that either this special faith is no divine faith, but an illusion and fantasy, or if it be divine, that this absurd absurdity must follow upon it, that man may be saved without any faith, and that all shallbe saved whether they have any faith or none.  
Which is yet confirmed further by these two parities, the one divine, the other humane: the former thus: 
As the Resurrection so the particular salvation of every one an article of faith.  As the Resurrection of every man being an article of faith which every one is bound to believe, is true, that is, every man shall rise again whethersoever he do believe it or no: so the justification and salvation of every man being likewise an article which every one is bound to believe or else is damned, is likewise true, that is, he is justified or saved whethersoever he do believe or no. The reason of both is, because remission of sins, justification, or salvation of every one, being as well an object & article of ones faith, as the Resurrection of every 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 believed or no. The later thus: As King Charles for example (whom God preserve) is right and lawful King of England, whether he be by all subjects for such believed and received or no, and the obligation that all subjects have so to acknowledge & receive him under pain 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 salvation, are true whether they be believed or no, and the obligation that every one hath to believe them; and so this, under pain of damnation, doth suppose them, and this to be true, for else could none under pain of damnation be bound to believe either them, 
Zuing. tom. 2. in Exposit. fid. Christ. f. 159. b. circa medium. Whi. 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' allowance of Zuinglius his foresaid Treatise. in Zuing tom. 2 f. 5●0 b. in it.  or this of his Salvation. Therefore as King Charles his title and right of being King (supposing that all are bound under pain of treason to receive him) is good whethersoever every one of his subjects do believe it, and so receive him or no: so the truth of every man's salvation, supposing every one is bound under pain of damnation to believe it as true, is certain and infallibly true whethersoever every one do so believe it or no, and so shall be justified and saved whether they believe or no. Which absurdity as it is most absurd, so the Protestant principle of sole and special faith, out of which it necessarily follows, must needs be absurd and false.  
The same absurdity may be inferred, and is seconded by other like absurd positions of some particular Protestants, as by that position of Zuinglius, who maintained that Theseus, Hercules, Socrates, and Aristides, all Pagans, are equally with Peter and Paul in heaven; by that of some of M. Fox his martyrs, who as himself records of them, taught that even a Mahometan, Turk, or Sarazen may be saved if he trust in God & live well; by that of Puccius in Germany, of Sir William Hickman, and some of his fellows in Lincolnshire here in in England (which is also too common in the simple people's mouths) that all men at the last shallbe saved, 
Fox Martyr. pag. 495.  and that God will suffer none to be damned, whom he created. All which as absurd, do infer and second the former absurdity.  

That a man is justified by a false Faith.  Fifthly, it followeth that a man is justified by a faith which is in itself, 1. False, 2. Contradictory, 3. Sinful, 4. Rash, 5. Presumptuous, 6. Preiudicious to all Hope, Charity, and good life, and 7. Injurious to Christ as he is a Redeemer, a Lawgiver, a judge, a Priest, and also doth make him ignorant, sinful, & damned, as shallbe proved by every one of these heads in particular. And first, that this Special Faith, is a faith not true, but false, is proved thus. First, because a true faith is of things revealed by God in scripture or tradition, and proposed by the Church in practice 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, justified, & glorified, as they all believe, is neither revealed in any Scripture, or Tradition from God, nor confirmed in any practice or declaration of holy Church, therefore not a true but a false faith. 2. A true Faith cannot persuade and propose beliefs & doctrines which are contrary, and condemn one another: but this special faith persuades a belief, doctrine, and certainty of salvation which is contrary, and condemneth one another, as the faith and salvation of the Lutherans, Caluinists, Anabaptists, and the rest in number above 100 which are all opposite in faith, all condemn one another, and yet are all sure of their salvation by this faith: Ergo it cannot be true.  
Secondly, 
That a man is justified by a contradictory faith.  that this faith is contrary or contradictory in itself, is proved thus; That certainty of Faith is contradictory which believeth a faith and doctrine contrary or contradictory; but by this certainty of Faith the Lutherans, Caluinists, Libertines, Anabaptists, Trinitarians, and the rest, do believe faith and religions contrary and contradictory, as is manifest by the former instances, Ergo. Again, that faith is contradictory which doth make the same man believe contradictories; but this special faith makes men believe contradictories, as that it doth make him just, and doth not make him just, Ergo. That it makes a man just they affirm, because by it a man is justified; that it makes not a man just, is proved, because by it he believes that he is just, therefore he is just before he believes it, in the same manner, as God is God before he is believed to be God. Or thus: A man is just before he believe, because his justice is the object of his faith, and so presupposed to faith, and yet he is not just before he believe, because this justice is the effect of his faith, by which he is justified, and so is after faith: but to be just and not just both, before he believe, is contradictory, Ergo. Again, that is contradictory which is good, and not good, which doth make a man just and not just; but this special faith is good, because it iustifyes, and not good, because it is a sin, and that mortal, Ergo. Again, it makes a man just, because by it he is justified, & not just, because by it he is made sinful, it being a sin as every good work is in their grounds. Again, this faith doth alone justify, and doth not alone justify; alone justify, because Calvin and all Protestants affirm it, & it alone doth not justify because the same Calvin affirms, that Baptism is a sign of remission of sins past and to come, which remission of sins to come, depends upon the memory of Baptism past, and so not upon faith only. Again, this faith according to them being a work of man wholly infected with original sin, is a sin, and so maketh a man sinful, & this faith doth justify, and so is a good work: but to make a man sinful and just, are contrary, or contradictory, Ergo. Again, it affirms that every good work, even the least of the best person, is a sin; & so there are no good works but all sins; and it affirms that faith cannot be without good works, and so there are good works; but to affirm that there are good works, and that there are no good works, are contradictory, Ergo.  
Thirdly, that this faith is a sin, and makes a man sinful, is proved thus. Every good work, even the best work of the best man, according to them, is a sin, because it proceeds from a fountain corrupted with sin: but this faith which justifieth is such a good work which consequently is a sin, therefore it maketh a man sin, and so a man is saved from sin by a work which is sin; made just by an act which is injust, adopted the son of God by a work which offends God, and is made partaker of heaven by an act which deserves hell.  

That a man is justified by a rash Faith.  Fourthly, That this faith is temerarious, is proved thus. That is rashly and lightly believed which is believed without any authority of scripture, which according to them is the only means of belief: but there is no Scripture that assures, for example, that either Calvin, Knox, or tindal is predestinated, hath his sins forgiven him, and shallbe glorified in heaven, which yet they believe, say they, more certainly by this special faith, than they do the divinity birth, death, resurrection, or ascension of Christ, which they believe only by an historical faith, therefore they rashly and without ground do believe it. Which is confirmed, because to believe things they see men have sense, to believe moral or mathematical conclusions, they have reason and demonstration, and to believe articles of faith they have revelation of God in scripture: but to believe every one that his predestination, justification, & glorification is certain to him, is made known neither by experience of sense, nor by evidence of reason, nor by revelation of scripture, or any way else; therefore it is rashly without ground believed.  
Fiftly, That this only special faith is presumptuous, 
That a man is justified by a presumptuous faith.  is proved thus: As that is desperation which will not hope for salvation by grace; so that is presumption (both the extremes of hope) which will hope for it without good works, good life, observance of the Commandments, and merits, to which life eternal is promised: but only and special faith excludes all good works, all merit, 
●ob. 4.10.11 Psal. 17.25. Rom. 5.19. 2. Tim. 4.8. 1. Cor. 3.8.9.  all observance of the commandments, as any means of salvation, and as not possible to be done. 2. It is great presumption to expect so great and eternal a reward, kingdom, and felicity without any labour, and pains for it, without any promise, or warrant of it, and that without any doubt, or fear of the obtaining it; all contrary to express scripture, which wish us, with fear and trembling to work our salvation 
(a) Phil. 2.12. : Not to be without fear of sin forgiven 
(b) Eccl. 5.5. : And assures us, that no man knows whether he be worthy of love or hatred 
(c) Eccl. 9 ●. . And all contrary to the practice of all saints, who have used such continuance, and fervour of prayer, such rigour, and austerity of penance, such retirement and forsaking of the world, all to obtain and purchase it at God's hands. Which yet this special faith will obtain 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 fear of losing it, or failing in it.  
Sixtly, That this only faith destroys all hope, Charity, prayer, and good works, is proved thus. No man can hope for that which he hath; no man prays, and makes suit for that which he hath, 
That a man, is justified by a faith, destroys hope and Charity.  and cannot lose; no man labours to practise that which he deems impossible to perform. But this faith assures them of their predestination, that they are predestinate, and cannot be damned; assures them of God's favour that they have remission of sins, and justification, and cannot lose it: and assures them of glorification, that they shall enjoy heaven, and salvation, which is as due to them as to Christ, and can no more fail them then it can fail Christ; where is then any place for hope? It assures them that good works, and the keeping of the law is impossible; that penance, and satisfaction is fruitless, 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 love of God is required (to wit, an intensive love with all the force of our soul, and an only love which admits no kind of love 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 obtaining the Kingdom of heaven, all use of saying the Lords prayer for remission of sins, all fruit of penance, or satisfaction for the punishment of sin, all possibility of doing good, living well, and loving of God above all things, and withal is included a necessity of breaking Gods Commandments, of sinning mortally, & offending in all actions, even in the best actions of the best men, as Calvin expressly affirms; and yet withal this infallible assurance of the Kingdom of heaven is by this faith obtained and confirmed. Who will therefore, or needs, (according to these principles) to pray, to fast, to do penance, to forbear sin, to bridle his concupiscence, to do good works, to love God, and live piously, since all are needless, fruitless, or impossible by this doctrine? Surely whosoever doth either preach this doctrine of good life, works, penance, and charity, as many moderate ministers do, or do practise in their life, and conversation the same, as many well intending Protestant's do, they cannot do it either out of the principles and grounds of their religion, which we see require no such thing, as all opposite 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 move them to it; or out of the principles or moral virtues which moral Philosophers have laid for it; or out of the doctrine, or example, & imitation or others whom they see▪ practise it, and for the practice to deserve a laudable commendation and worthy esteem among men by it.  
Seaventhdly, 
That a man is justified by a faith, which is injurious to Christ.  that this special & only faith doth derogate from the virtue and perfection of the incarnation and passion of our B. Saviour jesus Christ, is proved thus: that faith which makes our blessed Saviour neither general Redeemer of all, nor so much as to be their sufficient Redeemer, and which makes him neither lawgiver, nor ●dge, nor physician, nor true saviour of mankind; and also doth make him ignorant, impotent, unjust, sinful, desperate, and damned, doth derogate from the virtue of the incarnation, passion, resurrection, and ascension of Christ: but this only and special faith, and the assurance of justification by it, doth all this, ergo.  
And first, that it makes Christ no general Redeemer of all mankind is proved. 1. 
Which doth derogate from the generality of Christ's redemption▪  Because it takes away from him the universality 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 general of all Angels, either in individuo, or in specie (as was man's, who wholly fell and sinned, especially in Adam) and whose sin was more voluntary, and very pardonable, in that their understanding was greater, and their temptation lesser than was man's, whom the Devil seduced, & whose sin was not voluntary in their own person, but in Adam their first father: yet lest Christ should either seem impotent that he could not, or unmerciful that he would not show his mercy to any estate wholly either of Angels, or of men, it did beseem, and befit the property of his power, and goodness that it should show and extend itself to the whole race of mankind at the least; and that he should offer up his blood sufficiently for the redemption of all, and chiefly (as he did) of those who sinned, not actually and willingly, but by the sin, and in the will of another, as all by original sin did in Adam. And as it was convenient, so it is testified of him, That 
(a) 1. Tim. 2 6.  he gave himself a redemption for all; that 
(b) 1. joan. 2.2.  he is a propitiation for our sins, and not for ours only, but also for the whole world; that 
(c) 1. Tim. 2.4.  he would have all saved and come to the knowledge of the truth; that 
(d) john. 1.29.  he is the Lamb of God which takes away the sins of the world; and 
(e) joan. 3.16. Calu. 3. just. 22. & in  whom God gave, his son, for the world. Which word (world) includes rather the wicked, and reprobate, than the elect and just. But this his general redemption, and dying for all men is by this special Faith quite overthrown; in that the defenders of it affirm that Christ died only for the elect, not the reprobate; that this faith is given only to the elect, not to the wicked, which infers that Christ was either weak and unable, and the value of his passion insufficient, 
Colo●. 1. in 1 joan. 2. Beza colloq. Mont. Pesul. f. 211.214. etc. Sanch. misc. l 2. pag. 180  to recompense the debt of all men's sin▪ and that the malice of the sin was more great in all men, than the virtue of God was powerful in Christ; or that Christ was more cruel in rigour of his justice to condemn the greatest part of the world for sin, than he was merciful in the tender bowels of his compassion to offer up his pains, and passion for the redemption of all from sin.  

Which faith derogates from the perfection of Christ's redemption.  Secondly, That special faith makes Christ no perfect redeemer of any, no not of those elect and just, for whom, according to them, he was borne and suffered, is proved by these 3. reasons. 1. Because they believe not that Christ who as man did suffer, did also as God ordain himself thus to suffer: nor that Christ, who, as man, did offer his sufferings to God justly offended, and required satisfaction in justice equivalent to the offence, did also, as God, accept of this suffering for the redemption of man's offence, though performed by a person who was without offence: nor that Christ, as man did undergo all pains and torments which the malice of Satan, and man could inflict for the more copious redemption of man, (to show thereby the goodness of God, the greatness of sin, and the ingratitude of man, whereas any one action, or any one drop of blood had been of more worth in dignity and goodness, than all the sins of all men were of value in malice and baseness; did also, as God, give 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 have redeemed all the sins of all men, and of as many worldes besides as are men, if so many had been: (because, I say, they will not believe this worth and value in the works and sufferings of Christ, God and Man, to be so much infinitely greater than all the gravity of all sins of all men, as the goodness of one God is infinitely greater than the malice of all men; therefore they require in the Passion of Christ the self same pains, and an equal degree in the same pains of Christ's suffering for men, which was due, & should have been inflicted upon man. Therefore, say they, as man was to suffer in body and soul, so was Christ to suffer, and did suffer, not only in body, by shedding his blood, which as corporal availed little: but in soul also, which for the sins of the soul was to suffer the pains due to the soul. And as man was to suffer the pains of hell in body & in soul, so was Christ to suffer, and did suffer all the same pains of hell, which man should have suffered, and so was presented before the tribunal of God for man, as guilty of sin, Feared the judgement of God against this sin, 
Calu. harm. in 26. Mat. 37.46. & in 27.2. Instit. 16. Luth. in Psal 22. tom 3. Witten. ann. 1585.  doubted and feared the sentence of his damnation for this sin, and wavered between blessing and cursing of God, between praising and blaspheming of God, uttered words not only of inconsideration and perturbation, but even of desperation, and at last suffered all the pains and torments of hell in his soul upon the Cross, which any damned doth suffer, or aught to suffer in his soul for the same sins in hell. In which, 1. They deny the fullness and perfection of Christ's redemption, even of the elect, in that they deny the infinite excess of dignity and value in every action and passion of Christ, as proceeding from his divine person above the malice of sin. 2. They do derogate from the virtue of Christ's blood shed by his passion (of which the Scripture affirms, that 
(a) Rom. 3.24.25. Rome 1.9.  he justified us in his blood; 
(b) 1. Pet. 1.10. Act. 5.9.  that he redeemed us in his blood; 
(c) Apoc. 15.22.14.  washed us in his blood; 
(d) Col. 1.10  pacified for us in his blood; 
(e) Act. 20.28.  purchased us with his blood; 
(f) 1. Cor. 11 25. Luc. 22.20. Mat. 26.28. Ma●c. 14.24.  and made his new testament in his blood; in that they affirm 
(g) Calu. 2. Instit 16.20.  nothing had been done if Christ had died only a corporal death. 3. They do extenuate the merit of Christ, in that they aver, 
(h) ●alu. 2. Instit. 17.1.  that in the judgement of God there is no place of merit for Christ. 4. They do impose upon our B. Saviour horrible impiety, & blasphemy, in that they avouch him to have doubted, feared, and wavered in his salvation, to have been ready to curse, and blaspheme, and to have despaired, and suffered all the torments of the damned in hell. In all which as they impose this horrible blasphemy upon our B. Saviour jesus, and make him more sinful and uncertain of his salvation, than they are of theirs; so they do most impiously derogate from the virtue of his death and passion, and from the perfection of his redemption, and in the effect thereof, even in those elect who according to them, he only by his death saved & redeemed.  
Secondly, because to be a perfect, and full Redeemer of the elect, is requisite that he redeem them from the servitude, and misery into which by sin they fell, which was the servitude and misery, 1. Of sin, into which being deprived of grace, they of themselves cannot but fall, and of themselves cannot rise again; you 
(a) Rome 6.17. & 11.  are servants of sin. 2. Of Satan, to whom by sin they are made captive, and 
(b) 1. Tim. 2  cannot of themselves resist his will. 3. Of sensuality, and the 
(c) Rom. 7.23  law in the members repugning to the law of the mind, which of themselves they cannot master. 4. Of the law of works, which of themselves they cannot perform, but by it remain under 
(d) Gal. 3.10  the curse. 5. Of hell, which for their own demerit is due to them, we 
(e) Isa. 28.15.  have made a covenant with hell. But by this doctrine of sole faith, that Christ did not redeem even the elect from any of these captivityes, and miseries, especially of sin, Satan, sensuality, and law of works, nor yet from Hell, is proved. Not from the servitude of sin, because the best man in his best works, according to Calvin and Luther, 
Calu. Instit. 14.4. & 9 Luth. confut. Lat●m.  cannot but sin, as before, and because the just hath no inherent grace or justice to sanctify him from sin, but only imputative, covering his sin, and making him seem and show just. Not from the servitude of Satan, because he wants freewill to resist him, and so cannot but yield to his instigation, and because he still remains in sin both original and actual, and so by sin remains Satan's slave. Not from the concupiscence, because it still remains in him, infects every action proceeding from him; and because, according to Calvin, not to have concupiscence is impossible, and according to Luther, 
Calu. 2. Insti. 7.5. & 6. Luth. tom. 5. serm. de Matrimon●o.  to have a Woman is as necessary for a man, as to eat, drink, sleep, or as to be a man. Not from the servitude of the law, because the performance of the law and the doing of good works is impossible, and because man, though just, remains still guilty of the disobedience of the law. Not from the misery of hell, because while a man remains a worker of sin, a server of concupiscence, a transgressor of the law, and a slave of Satan (as according to the former confessed doctrine, even the just and elect do) he cannot but be subject to hell, and hell be due unto him: therefore if Christ redeem not even the elect, and just from the servitude either of sin, Satan, sensuality, the law, or hell, as by this their doctrine he doth not, he cannot be a perfect and complete Redeemer, even of those elect, whom only, say they, he came to redeem.  
Thirdly, that this doctrine makes Christ a bad Physician, 
Which makes Christ no good Physician of souls.  & worse Chirurgeon of souls, to cure them of their sins, is proved: Because he infuses neither grace into our sores to cure them, nor gives strength to our infirmities to enable us, nor extinguishes the poison of original sin which still infects our actions; but only covers our sores, and wounds with a fair cloak of his own justice, presents us thus covered before God as just, and imputes no sins unto us; though inwardly indeed we remain unjust, and wicked, in soul, in hart, and in all cogitations, words, or actions. What doth Christ therefore? Surely no more than a Chirurgeon, who finding a man wounded, and his wounds festered, and infecting the rest of the body, should only cover the same with a fair cloth, produce, and show him to the people thus covered, and for this cure accounts both the man safe and sound, and also himself a perfect Chirurgeon or Physician worthy of honour and reward for his pains. Such a Physician or Chirurgeon, according to them, is our Saviour, and such a cure doth he work upon all his elect, whom he cures, and redeems; & no better, for he cures not by grace infused, either the ignorance of the understanding or the malice of the will, or the concupiscence of the affections, or the infirmity of the exterior faculties: but only covers and hides them with the cloak of his justice, and so imputes them for no sins, and accounts the persons just, which is all the cure that our Physician Christ works on us in their new doctrine.  

Which makes Christ an unjust lawgiver  Fourthly, that this doctrine makes Christ either no lawgiver at all, contrary to the Prophets who call him a Lawgiver, and to his disciple S. john who says, he gave a new commandment, or else such a lawgiver as makes laws which are neither just, upright, nor agreeable to reason, and equity, is manifest; 
Isa. 33.22. joan. 13.34.  for either they hold that Christ made no laws, and was no lawmaker at all, but a Saviour only, who tied us to none, but freed us from all laws, and cleared our conscience from all obligation to all laws, from all obedience to all laws, and from any scruple, or punishment of transgressing any law natural, moral, or divine, of Church or commonwealth, of God, or of man, and by the liberty of his Gospel gave us freedom to do what we will, to omit, or commit what we will, without condition or obligation, but only to believe, and assure ourselves that we are sure to be saved. Or if they admit any obligation of keeping any laws, as the moral law of the ten Commandment, or other, they aver it to be impossible to keep them, even for the just and perfect, though assisted with the help of grace, whereby they make God cruel in imposing that upon us, which we are not able to perform; unjust in punishing us for that which he enforces us to commit; & unreasonable, in charging us above our ability, & in punishing us for not doing that which we could not do. As afterward is more at large showed. 
Which makes Christ an unjust judge.   
Fiftly, That this faith doth take from Christ all authority either of judging at all, or of judging uprightly, & so makes him either no judge, or an unjust judge, is proved; Because in a judge is requisite, 1. That he unpartially discuss, and examine the cause. 2. That he duly reward the just. 3. That he justly punish the offender. But this doctrine leaves no place for discussion of sins, because, according to it, all works are sins, as proceeding from original sin, and infected with original sin, and all sins are a like great as equally forbid by the law of sin, which forbids as well, and under as great penalty (at least in general) of death & damnation, the theft of a pin as of a pound: therefore all discussion of this difference is needless where no difference among them in greatness is admitted. 2. It leaves no place for reward of God works, in that it admits neither any works to be before God good, nor any persons to be inwardly just, nor any merit to be possible by any work, or person, nor any reward to be due to any merit; but where neither work is good, nor person just, nor merit deserving, there can be no justice of remuneration in rewarding either good works, or just persons. 3. It leaves no place to the just punishing of the wicked, for where all persons are either already judged, 
joan. 3. 1●▪  and sure to be punished, as the Infidels and Pagans are, for he that believes not, is already judged; or shall not at all be judged, nor punished, as all faithful (Protestants) shall not, who are sure to be saved; where the thing commanded is impossible to be done, or the law commanding doth not oblige to the doing; where God doth ordain that thing to be done, and compels the person to do it; where the person commanded hath neither ability to do the thing commanded if he would, nor yet freedom of will to do it if he could, there can be no place of justice in the lawmaker to punish the fact thus committed, or the person committing it. But so it is according to the former Protestant doctrine. Therefore, according to the same, Christ cannot at the day of judgement judge any, or at the least not justly; and cannot be either a judge, or at least not a just judge, according to every man's works.  
Sixtly, 
Which makes Christ no Priest.  That this doctrine doth bereave Christ of his priesthood, and power of sacrificing, and offering for sins, is proved thus: As in all states of nature cerimonall, or grace, sins were committed; so in all states were sacrifices ordained for remission of sins, 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 Moses the sacrifice was determined to certain beasts, birds, and meats, and the priests were Aaron's posterity, and the tribe of Levi. In the law of grace the sacrifice is the body and blood of Christ, and the priests are Christ's Apostles, and who are consecrated by lawful orders from them. Christ, as in person so in his Priesthood and sacrifice, he surpassed both the eldest of the family in the law of nature, and the levitical priests, & the sacrifice of both; for they were only men, he was God & man; they were men sinful, he was not polluted with sin, they as men and sinners are far distant from God, to whom, & like to men in sin for whom, they offer; he as participating of God to whom, and of man for whom, he offers, is one, & immediate 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 anointed with material oil of olives; he with internal oil of Deity above his companions. They offered sacrifices many in kind, and mean in quality, all inferior to themselves; he offered one and that most just even himself, and his own body & blood: of which sacrifice himself was, 1. The priest, anointed by his incarnation to offer. 1. The sacrifice ordained by himself, an host to be offered. 3. The temple consecrated to God for his holy offering. 4. The Altar in his body which was sprinkled with the blood of this offering; for all which reasons Abraham, and the Leuit●all priests in him▪ and in his soines as inferior, offered tithes to Melchisedech as superior, and in Melchisedech to Christ figured by him as the chief of all. The sacrifices Christ offered were of two sorts, both of them one, and the same in substance, to wit, his own body and blood, but differing and divers in the manner of offering; the one on the Cross, the other at the supper; the one bloody, the other unbloody; the one, in his own form of man, visible, the other, in the form of bread and wine, invisible; 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 sins are often committed. By the one purchasing to himself his Church in his blood, by the other conserving & sanctifying the same to himself by his grace. By the one, as a cause meritorious deserving grace, pacifying God, and reconciling man to God; by the other as an instrument causing grace, sanctification, satisfaction, and actual remission of sins; for by it, as by Baptism, is wrought remission of sins, and, as by faith, hope, charity, and other virtues, is obtained grace and salvation,  
Now sith it is evident that Christ was, 1. a Priest. 2. According to the order, not of Aaron, but of Melchisedech. 3. For ever. 
Psal. 109.4. Heb. 5.6.  Sith it is evident also, 1. That a Priest and sacrifice are correlative and so mutual, that where the one is, there the other must be. 2. That Melchisedech was a Priest, 
Gen. 14.18▪  and his sacrifice was in bread and wine. 3. That Christ is compared to Melchisedech, not only in his kingly authority, as King of justice 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 
Heb. 7.3. ; but also in priestly function (concealed on purpose by S. Paul 
Heb. 5.11.  for the incapacity of the jews, as a thing of which he hath a speech great and inexplicable to utter) and in his priestly sacrifice by offering bread & wine as Melchisedech did, and that not for one time, but for ever. Sith, I say, 
Gen. 14.18.  all this is evident, it follows, 1. That Christ is a priest, not according to Aaron in offering blood, but according to Melchisedech in offering bread and wine, and that not once by himself, but for ever by his Apostles and Priests, to whom he gave commission to offer the same sacrifice which himself had done. 2. It follows, that to verify Christ's being priest for ever according to the order of Melchisedech, there must be a succession of priests and sacrifice in God's Church to offer the same sacrifice for ever, & so to make his priesthood continue for ever. But by this former Protestant doctrine is excluded all sacrifice for sin, all priesthood to offer sacrifice, and all holy orders to consecreate priests; and so this perpetual priesthood and sacrifice of Christ according to Melchisedech, is rejected. First in Christ himself and his own person whom they deny to have offered any sacrifice at his last supper. Secondly, in his Priests and deputies, to whom 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 Faith doth justify, satisfy, and apply the merit of Christ, only Faith doth cover all sins by the apprehension of the justice of Christ, only Faith doth assure all that they are just, shall continue, and that they need no other work, Sacrament, or sacrifice to make or keep them just, but only Faith, and so this Faith destroys all sacrifice, & thereby the Priesthood of Christ.  

By a faith which makes Christ ignorant.  Lastly, that this doctrine bereaves Christ of his knowledge, both beatifical, by which from the first instance of his conception he did clearly see God; and also infused, and that not out of things natural, and by accidents infused, which by nature, and industry may be obtained, but also of things supernatural, and per se infused, of things which are by faith revealed to us, such as are the mysteries we believe, and the secrets of hearts, all which by ancient Divines is admitted to have been in Christ from the first instant of his conception: That, I say, they deprive Christ of all this excellency and knowledge, and make him ignorant, and more ignorant than Adam, who was created as in perfection of stature, and strength of body, so also in perfection of all philosophical and theological knowledge in soul, by which he gave names to all beasts; 
3. Reg. 4.30.  and more ignorant than Solomon, who was the wisest of men before or after him, is proved: Because they affirm that he 
(a) Luth. c●nc● de natal. Christ. fol. 67  assumed our ignorance, that he was ignorant like other children, was instructed as boys are, increased in knowledge not only experimental, but also habitual as others do, learned and profited in arts and sciences humane and divine as children do; that he was iignorant of the place of Lazarus his bur●all, 
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. Whitak. ad ●ation. 8. Camp. p. 35. Serranus count. Hayun. 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 etc. cap. 14. pag. 836. & in Coll. The●l, 9 disp. 6.  of the jews faith who offered the man sick of the palsy; of the Figtree, both of what kind it was, and what fruit it bore; and of the day of judgement, not only to reveal it to others, but to know it himself; that he made farre-fetcht-similitudes, and needless illations nothing to purpose, wrested the words and sense of the Prophets, weakly confuted his adversaries, failed in memory, and made prayers and petitions unadvised, and not premeditated, forced with the vehemency of sorrow in the garden: all which are by Calvin imputed to him. But if Christ was thus ignorant and blind in his understanding, then might he be deceived in his judgement, and so deceive others, and fail in truth of that he said, or revealed in Scripture; then may the scripture be false, his faith and doctrine be false, all Christians be lead into error and blindness; then may he be infirm in his operations, and sinful also in his actions. For if the understanding, which is the light to lighten, and the guide to direct the other faculties of the soul, may be blind, ignorant, inconsiderate, and erroneous; then may the will which doth follow the light, and direction of the understanding, and wils nothing but that the understanding knows, also fail in the election of good, and so will that is ill, and commit sin; and so may Christ, who is the Way, the Truth, and the Life, fall into error, falsehood, and sin, and so err, deceive and commit sin.  
To all which if we add the detestable, and blasphemous assertions boldly averred by prime Protestants Luther, Calvin and their fellows against Christ, to wit, that God made him a sinner, unjust, guilty and hateful to himself, that he was culpable, a sinner true, and most truly a sinner as other men, 
Sinful.  a sinner most great, most vile, and obnoxius to the anger of God, that he carried himself uncourteously, and not like a son to his mother, that he made a prayer unpremeditated, a vow abrupte, inconsiderate, contrary to his vocation, to be corrected, retracted, and renounced; that he renounced his office of mediator, was forgetful of our salvation, and the charge committed to him; that he confessed his effeminate niceness, esteemed himself not to be sent of God, did waver between praising and blaspheming of God, did stagger among the waves of tentations, uttered words of desperation, was overcome with desperation, did renounce his salvation, knew God was angry at him; that he stood in need of Baptism, was cursed and execrable as commonly the damned are; 
Damned.  that he suffered the horror of a conscience feeling Gods eternal wrath, did fear, and highly despair in his soul in the same manner a● the damned, did waver between hell and life, struggle with the horror of eternal pains; had an horror of eternal punishment, was tormented with the fear of horrible damnation, was horribly afraid of the profound abyss of death, was in fear to be absorbed by death, was strooken with the horror of the divine malediction, was tortured with anxiety as if he had God his enemy, feared his salvation, was persuaded that he was undone, and was stricken with the horror of God's judgement more than ever any man was, or could be, in which his horror consisted the sum of our consolation; that he suffered the same pains of hell which the damned do suffer, tasted, felt, 
In the pains of hell.  and suffered the true pains or dolours of hell, the infernal pains and sorrows of hell, was in the midst of the torments of hell, suffered the pain of hell, the same pain and punishment with the damned, the horrible torments of a damned man, the eternal pains for the time, the execrable death, the second death which is the death of the soul, the separation from God, felt, tasted, and endured the eternal death, the anguish of hell, the torments in hell after death both in his body and soul: All which are the very sum, and abridgement, without adding or agravating of any one word, of the more ample speeches and sentences of the most famous Protestant Doctors, and masters, as Luther, Melancthon, Illyricus, Reineccius, Lobecius, Hutterus, Vrsinus, Paraeus in Germany; of Calvin, 
Smitheus' collat. doctrine. de Christo. cap. 2 art. 11.12. ●3. & 22.  Beza, Daneus in Geneva; of Tilenus Piscator, Molinaeus, Polanus in France; of Vorstius, Homius, in the Low-countries; and of Whitaker, Perkins, and Parks in England; and may be seen at large in the learned Collation of the Right reverend Bishop D. Smith.  
If I say we add all these execrable, horrible, and blasphemous assertions against the eternal Majesty & goodness of the son of God, and compare them with the infallible certainty, and assurance which they make every one of their own predestination, justification, and glorification, of which by faith they make themselves so certain as if Christ had been present and said they shallbe saved; so sure as they are sure that there is a God, or that Christ is saved, which are likewise at large in the same Author faithfully collected: 
Smith coll●●. doctrine. lib. 1. cap. 16. art. 10. pag. 4 47.  If, I say, we add all this impiety, blasphemy, and infidelity which is vented, and invented by this private spirit, and both practised, preached, and printed by the chief professors of the same, and so diwlged to the view of the whole world to be believed and professed of all as the word, and the pure word of God, as the honour, and greatest honour of God, & jesus Christ; I see not what greater hypocrisy, & dissimulation, what deeper blasphemy, and abomination can be uttered, or by what means a readier or broader way to the subversion of all Christianity, and piety, and the erection of all Atheism, & Barbarism can be made, and prepared. And thus much of the absurdities which ensue upon the private spirits doctrine, of sole, special, and certain justifying faith, & the consequent points of doctrine depending upon it.   

Absurdities which follow upon the third head, that is, of Concupiscence being original sin. SECT. four  
OUT of the third principle, or progeny of this private spirit, and the doctrine hanging upon it, which is, 
Absurdities which follow upon Concupiscence being original sin.  that original sin (which they make to be Concupiscence) doth remain in the regenerate, and just, is not remitted, or abolished by Baptism; but only not imputed, and covered by faith; doth corrupt the whole man, & all his actions, internal and external, doth stain with sin all good works even the best of the best men; doth strike dead all freewill, liberty to do well; doth strangle all inherent justice and sanctification; doth stoup all merit, satisfaction, and penance; and doth set a stay to all possibility of keeping the commandments, with such other like now paradoxes ensuing upon it: out of this, I say, it follows, first. That the whole Protestant Church, and their spouse of Christ which consists only of such elect, 
1. That the whole Church of the Protestants, is a congregation of great sinners.  and regenerate persons as these, is (if we may so term it) a kingdom, a City, a temple, a house, a spouse, a body of Christ (by which terms the true Church of Christ is styled) consisting of subjects, Citizens, servants, persons, and members, who in every action, every good work, even in the best work of the best of them, do sin, nothing but sin, and cannot but commit sin, and that mortally; all whose thoughts, words, and deeds are sins, mortal sins, damnable sins, and they by these sins are unclean, polluted, unjust, and full of malice in the sight of God; who are not able to observe, keep, or perform any one, much less all the commandments of God, as impossible, and not obliging upon any condition to salvation; who are idolaters, blasphemers, forswearers, breakers of the sabbath, adulterers, murderers, thieves, false witnesses, either in external action, or in internal desire, in which they must needs break every commandment; who cannot by any one act, once in all their life, believe, fear, praise, or love God, as they ought; who have no inward grace, virtue, or justice inherent, and infused in their souls; but all sin, deformity, pollution, rebellion, and contumacy against God, and his commandments (which are also the very words of the foresaid Protestants cited by the foresaid author;) who are as pointed faces, 
Smit. collat. l. 1. cap. 13. art. 9 p. 246. art. 9 pag. 446. cap. 18. art. 1. p. 474.476.  of themselves deformed, and only by colours made to show fair; as sepulchres of dead men outwardly whited; but within dead bodies; As wolves covered with the will of sheep, but inwardly ravenous; As foolish virgins who have no oil in their own lamps, but think that others oil shall suffice them; As bodies stemed, and stinking with corruption of rottenness, leprosy, and ordure, and only covered with fair clothes made of the silk of Christ's justice: Such are all elect, just, regenerate, and holy Protestants; of such consists their congregations, & Church, and with such is filled their kingdom of heaven, & by such are Catholics condemned and persecuted here in England.  
Secondly, it follows that any faithful, just, and regenerate Protestant may (in respect of any pit of damnation) as well commit theft, murder, adultery, perjury, idolatry, sacrilege, incest, and all enormous vices, 
2. That every Protestant may as well commit great sins as do good works, in respect of avoiding damnation.  as exercise himself in abstinence, continency, justice, almsdeeds, or, as read the Bible, hear a sermon, receive the Communion, say his prayers, believe, love, or praise God, and the like. For as both the one, and the other proceed from original sin, & are infected thereby with the stain of sins, and that mortal, deserving eternal damnation; so are neither the one, nor the other kind imputed to him for sins, nor are punished with damnation as sins. As both the one, and the other are damnable in the reprobate, and he for both shallbe punished in hell, so neither the one nor the other are imputed to the elect, nor he for either can be hindered from heaven. As in both the elect, and reprobate, works are not distinguished by the object, but by the person, being all mortal sins in themselves; so in the reprobate all are mortal; in the elect all venial, all pardoned, none imputed, none punished. And as the good works in the elect do not merit any reward of glory, nor satisfy for any punishment of sin; so the bad works in the same elect shall not receive any infliction of punishment, neither deprive him of any benefit of justification; both therefore the good & the bad are in themselves great sins, as proceeding from concupiscence, which is sin, and as violating the law, but both are by faith not imputed, both by the justice of Christ covered, and so both in a sort indifferent to be committed or omitted, as both deserving, and neither receiving punishment; both being sins in themselves, and neither imputed for sins by God. Upon what motive or ground therefore of religion, either of displeasing God, or of hope of reward, or of fear of hell, can a regenerate Protestant be induced to avoid sins, rather than good works, 
3. That the grounds of Protestant Religion admit great sinners to be perfect Protestants.  or to live virtuously rather then viciously, sith both are mortal sins, both mortally offend God, and both equally are not imputed, neither punished.  
Thirdly, it follows, that any faithful and regenerate Protestant may according to the grounds of his faith, commit any, or all the former sins, yea all the sins which any reprobate doth commit, and yet remain a just, regenerate, and perfect protestant. For if faith only doth justify, & once had can never be lost by any sin whatsoever, & if no sins be imputed, but all be by the same faith remitted; then may he commit any, or all the said sins, and yet retain faith and justification, and keep his assurance of salvation, and so continue still a perfect regenerate Protestant, and is as high in perfection, as strong in faith, and as sure of salvation as any Saint is in heaven who never committed any of the same. What conscience therefore, or scruple will he make of any the said sins, sith he shall receive by them no loss of faith, no detriment of justice, no displeasure of God, no punishment of hell?  

4. That in vain & to no end, are 1. all penance, mortification, and austerity of life.  Fourthly, it follows, that in vain, and to no end is all penance and sorrow for sins, all chastising of our bodies, which S. Paul used for sin, all fasting, sackcloth, haircloth, or ashes, with David, the Ninivites, Manasses, Achab, and others before Christ used for their sins; That in vain, & to no end is all forsaking the vanities, and pleasures of the world, all abnegation, resignation, mortification, and taking up the cross of Christ in deserts. Monasteries, & places secluded from the world, and chosen for practise of poverty, obedience, & chastity, which S. Mark, 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 have ever used 1. because only faith doth justify, and secure them of salvation, and doth take away all imputation of any sin, or pain due to sin, and so makes needless all satisfaction for sin. 2. Because Baptism, which (according to Calvin, is to be ministered only to the faithful) doth remit all sins past and to come. 3. Because all these acts are sins, and that mortal, as well as feasting lusting, deceiving, kill, and the rest.  
Fiftly, it follows, that in vain, and to no end are all laws either of God, Church, or Commonwealth; in vain are all Tribunals, 
2. All laws & Precepts of God, or man.  and Courts spiritual, and temporal; in vain are all judges, and Magistrates appointed to correct & punish malefactors; in vain is all power, and jurisdiction of Princes or Prelates; in vain is all Regal authority, and command of Emperors, Kings, and Princes, because all observance of any law, or of any one commandment, even the least, is impossible, and a burden (saith Calvin) greater than Aetna; because no Prince or Prelate hath any authority to make any law which shall oblige in conscience; because by the liberty of the Gospel every Protestant is freed from any obligation in conscience, and from any laws of any Prince, whereupon any malefactor guilty of murder, theft, or the like, may answer the judge, and allege their doctrine, that the laws did not oblige in conscience, and were impossible to be performed, no freewill to do otherwise than God had determined, no obligation in conscience to obey the King's Laws, being freed by the liberty of the Gospel; that the judge hath no authority to execute that which the King had no authority to decree; no justice 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 granted by the Gospel. The traitor and Rebel may answer his King, and allege out of the same liberty of this Gospel, the same reasons, and say, that he is as free from obedience to his own Prince as to a foreign Prince, or from the laws of his own Country as of a foreign Country, may resist his Prince and his laws, rise and rebel against him, oppose and depose, yea kill and murder his person in case he do not justice, observe not his own law, defend not the commonwealth, or give not free passage to the preaching of their Gospel. Which (as after shallbe showed) they have in Germany, France, Scotland, Belgia, Geneva, & other countries, according to these grounds practised, and approved; and which the Trinitarians, and Anabaptists do according to the same, yet positively maintain and defend. In vain therefore did God give 
(a) Sap. 6.4.  to King's power from himself and virtue from the highest. In vain do 
(b) Prou. 8.15.  Kings rule by God & makers of laws decern iu●t things. In vain is 
(c) Rom. 13.1.  all power from God, and higher powers, to be obeyed. In vain are we to be 
(c) Rom. 13.5.  subject to higher powers not only for anger, but for conscience. In vain are we admonished to 
(d) 1. Pet. 2.13.14.  be subject to Kings and Rulers, and sent from God; to be 
(e) Tit. 3.2.  subject to Princes, and powers, to be 
(f) Ephes. 6.5. Col. 3.22.  obedient to carnal Lords, and Masters in fear and trembling; to 
(g) 1. Tim. 6.1.  honour them with all honour; to 
(h) Matt. 22.21.  give to Caesar that which is Caesar's. In vain is the King made the head, and ruler of the commonwealth. In vain doth he make laws, inflict punishments, appoint judges, justices, and Magistrates, sith subjects have no liberty to obey, or not obey them; no tie in conscience not to violate them; but by the liberty of their Gospel, are freed from all, and the things also are either impossible to be done, or if omitted, it is without any sin, more than venial at the most, that is, not imputed. In vain and foolishly do they condemn Popes for assuming power to declare Princes deposed, or to depose them in case of extreme necessary to conserve the true faith of God, and the right authority of the Church, or to prevent the grievous calamity of the common good, sith every one among them may do the same, and more upon his private authority, to right his own private wrong. In vain & foolishly do they accuse, and condemn Popes for deposing Emperors, & Kings, 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 john of England, and the like, since they themselves in so short a time have deposed two Queens in Scotland, one Bishop of Geneva, and by arms laboured to depose one Queen of England, two Kings of France, three Kings of Spain, three Emperors of Germany from their temporal right, and dominion. All which are lawful, and warrantable, according to these grounds of their Faith, that no laws are possible, or oblige in conscience, that no bad works are imputed, or hinder salvation, that the liberty of the Gospel makes all actions free and voluntary, that only faith doth justify, and cannot be lost, that no man hath freewill, nor can do otherwise than God hath decreed. Which positions overthrow all duty of obedience, and all obligation of duty to any Prince.  

3. All consultations, exhortations & threats.  Sixtly, it follows, that in vain, and to no end are all consultations, and deliberations of things to be done, either by private persons in their private affairs, or by public Counsellors of Princes for the public good, because all in both must be as God hath decreed, and man hath no more freewill to do otherwise then he is determined, than he hath not to be a man as he was created. In vain are all precepts, and laws of doing or not doing, going or staying, bargaining, buying, or selling, because man hath neither freedom of will, nor obligation in conscience to do them, more than to reach heaven with his fingar. In vain are all exhortations either private or public, in sermons or in familiar speeches, by preachers, parents, or friends, either from evil, or to good, to one study or other, to one course of life or other, to one work or other, because man hath no more power, or freedom of will to choose any of them, than he hath freedom to cure himself of the gout, or an ague, or restore his arm that is cut off. In vain and to no end are either terrors, and threats of punishment, or promises, and hopes of reward either, praises & commendations of good, and dispraises and reprehensions of bad deeds, because neither are any deeds in themselves good, but bad before God, nor is any man more free, and able to do the one, rather than the other, than he is to move mountains, or to add height to his stature. To what end therefore are Masters offended with the negligence of servants? Do parents correct the undutifullnes of their children? Do Princes punish the rebellion, or offences of their subjects? Do Preachers reprehend the vices of their auditors, or exhort them to works of piety, and charity, dissuade them from actions of sin, and iniquity? Sith the works be both alike sins, do both alike violate the precept, and are both alike forgiven, and not imputed, sith the laws do not oblige in conscience, and are impossible to be kept, sith the parties have no power, or freedom to do the one, more than the other; but all as by the decree of God, and force of their original concupiscence are forced, and necessitated to do it.  
Seaventhly, it follows, that in vain, and to no end, 
4. All cases and scruple of conscient.  doth any Protestant make any scruple of conscience (which needs not, as a law to direct, as a thousand witnesses to accuse, as a judge to condemn or clear, as an executioner to torment and torture him, as it doth other men for their sins unrepented) because where no sin is imputed, where no freewill is admitted, where no good work, or observation of any commandment is possible, where no law of God or man doth oblige in conscience to performance, what needs any conscience to torment, or trouble itself with the guilt of any law infringed, with the sting of any injustice committed, with the scruple of any good work omitted; since neither the law could be fulfiled, nor the act could be prevented, nor any punishment shallbe inflicted, nor God offended? Why should therefore be studied any cases of conscience? Why should be admitted any Chancery, or Court of conscience? Why should there be any confession of sins secret, or any restitution of debts, and monies secret, any forbearance of wrong secret, when there is no fear or shame of man? Why shall therefore any Protestant in life, or at death trouble his conscience, or have any scruple of any good work omitted, of any secret murder committed, of any injustice, rapine cruelty, perjury, bribery, sorcery practised, or of any heresy, idolatry, or infidelity, of any judaism, Turkism, or Atheism believed, followed, or persuaded? Surely he needs not, for one dram of faith, of special faith, of apprehension of Christ's justice, compounded with an impossibility of performing the law, with the necessity of man's will, with the liberty of the Gospel, and with the certainty of present and future justification, will purge all this melancholy, fear and scrupulosity, and leave the soul clear of any doubt, fear, timidity, or uncertainty of heaven, for any whatsoever sins, and offences howsoever, or by whomesoever committed.  
Out of all which former absurdities, we may observe these differences between a Protestant and a Catholic, & a just man of the one, 
The difference between a just Catholic, and a just Protestant.  and a just man of the other; that, 1. A Protestant believes a faith which never any Prince, Prelate, or people, never any Doctor, Confessor, or Martyr, never any Council provincial, or general believed for 1500. and more years before Luther. The Catholic believes the same which all Prince's Christian, all Prelates and people reputed true Christians, all Confessors, Martyrs, and Saints, all Counsels general no fewer than eighten, and all provincial above 100 have ever since Christ professed and believed. Secondly, a Protestant believes a faith which falsifyeth and frustrateth the predictions of the Prophets, the promises of Christ, the preaching of the Apostles, the mission of Pastors, the succession of Prelates, the ordination of Priests the virtue of miracles, the constancy of Confessors, the purity of Virgins, the blood of Martyrs, and the unity, sanctity, antiquity, and universality of the Catholic Church▪ the Catholic believes and professes a faith which verifies, and confirms all the former, and in which they agree in belief, and profession with them all. Thirdly, the Protestants believe a faith which hath less authority, credibility, and motives of persuasion, such as are miracles, unity, universality, and others to persuade, and make it credible, then hath the faith of jews, Turks, or Pagans: the Catholics believe that which hath unity, visibility, universality, 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 just by a special faith, of which is no mention either in any Scripture, Tradition, Council, or Father, and which neither Doctor, Father, Prelate, Prince, Province, people or person in the world before them believed, and professed as a saving, and justifying faith: the Catholic is made just by a Catholic faith which hath been general, universal, & wholly by all people, Prelates, and Princes, in all times and places acknowledged, and professed. Fifthly, the Protestant is made just by a faith, by which all the seed and posterity of Abraham, No, and Adam, yea all jews, Gentiles, Turks, Heretics, & wicked blasphemers, idolaters, murderers, sacrilegious and incestuous persons which have been, or shallbe till the world's end, may as well be saved and assured of their salvation, as they themselves: the Catholic is made just by a faith, by which only they who believe truly, and live piously, or repent and amend faithfully, can be justified and saved. Sixthly, the Protestant is made just by a special faith, which is false, as believing many points for true which yet are contrary one to another; which is contradictory, as holding positions contradicting one another; which is sinful, as being a sin and that mortal, as all their good works are; which is presumptuous, presuming without grace to be made holy, without merit to attain a reward, without man's own labour, and concurrence to be crowned with the glory of heaven; which is injurious to hope which it destroys by certainty; to charity which it makes impossible to do good works, all which it turns into sins, and that mortal: The Catholics are justified by a faith which admits none of the former absurdities, but is true, humble, uniform, pious, and a foundation for hope, charity, and good life. Seaventhly, the Protestant is justified by a faith which derogates from the redemption of Christ, making it neither universal for all, nor perfect for any, nor able to cure one man; but is only an apprehension of justice, only a cover for sin, only a conceit that a man is just, when he is assured he is unjust; which makes Christ neither upright lawyer, for that he makes laws impossible to be kept; nor just judge for that he gives neither reward, or punishment according to deeds and deserts; nor perpetual Priest, for that he offers no sacrifice at all, or but only that one of the Cross; which makes Christ ignorant, getting by degrees knowledge as other men; impotent not able to satisfy sin but with suffering all the pains even those of hell due to sin; inconsiderate, as making prayers & vows unadvised, and not premeditated; sinful in staggering between praising, and blaspheming God, between hope and fear of salvation, doubting and despairing of his own salvation, and lastly damned in hell, and suffering all the pains therein which any damned do: The Catholic is justified by a faith which makes Christ a perfect Redeemer (of his part) of all men from all sins, & from all both guilt, and pain of sin; a just law giver in his laws, which are easy, and in his judgements which are according to every man's works; a potent Saviour, who by one action of his divine person is able to satisfy for all sin; a person always perfect in all knowledge, always immaculate without any the least spot of sin, and always blessed, and glorified with the vision and fruition of God even from his conception. And thus much a Protestant and Catholic differ in the points of a justifying faith.  
Look further yet into the soul, and persons of the one and the other. 8. A just Protestant hath original sin remaining in him; a just Catholic hath it taken away from him. 9 The one is inwardly infected, corrupted, and rotten in sin; the other is inwardly pure, sound, beautiful, & adorned with grace. 10. The one hath all his actions stained polluted, and made damnable by the infection of his original sin; the other hath many of his actions gracious, lively, and made meritorious by grace. 11. The one in all his actions even 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 deserves nothing but eternal damnation; the other by his good deeds deserves eternal salvation. 13. The one is just only before man, and by God esteemed just, though he be internally and indeed unjust; the other is just before God, and internally, and really indeed just. 14. The one hath no deformity, or guilt of sin washed, cured, or taken away, but only not imputed; the other hath all guilt washed, cleansed, & abolished by inherent justice & grace. 15. The one hath neither power, nor liberty to do any good work; the other assisted by grace, hath freeto do good. 16. The one cannot perform any one commandment; the other by grace can perform them all. 17. The one cannot resist but yield to every motion of concupiscence; the other can, and doth by grace resist ill motions. 18. The one cannot love God, praise him, fear, or honour him in any action; the other can do it, by God's grace in all his actions. 19 The one cannot increase in justice or grace, but is as just at the first instant of his justification, as ever; the other can, and doth become more just, patient, humble, and charitable. 20. The one may commit any sin, though of murder, adultery, blasphemy, heresy, or idolatry, and yet remain just, and not lose his justice, nor the favour of God; the other may, and must avoid all the same, or the like sins lest he lose grace, and be damned. 21. The one, let him do what he will, is sure he shallbe saved, and cannot by any sin be damned, except Christ be damned; the other with fear and trembling doth labour to make his election and salvation, 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 himself tied in conscience to perform both. 23. The one, though he sin, needs no more but only by faith to assure himself his sin is covered by the justice of Christ, and not imputed to him: the other, if he sin, must have hope, charity, contrition, confession, and satisfaction, penance, and purpose of amendment to sin no more. 24. The one lays all the burden of his sins upon Christ, and his satisfaction, and himself rests idle and secure: the other by the virtue of the same merit of Christ labours with all austerity to satisfy himself, as far as by grace he can, and to do his endeavour to pacify God. Now whether of these two estates, the former of the Protestant, or the later of the Catholic be more honourable to God, more agreeable to piety, more worthy to be esteem in themselves, and so more to be preferred by man, let the indifferent Reader judge, and make choice.   

Of absurdities which follow upon the fourth head, that is, of absolute predestination to damnation. SECT. V.  

SUBDIU. 1. Protestant's doctrine of Predestination makes men desperate, 
The fourth daughter or progeny of the private spirit, which is predestination to sin, and damnation.  and Atheists.  
OUT of the fourth principle, or daughter of his private spirit, and the issue or consequences ensuing thereupon, which are, that God hath decreed and ordained, and that without any foresight, or respect to any sin, original of Adam, or actual of man, that those who are damned, should be damned only because it was his will and pleasure, and for that end did likewise ordain that they should sin, did by his will and decree excite and compel them to sin, by his motion did effect, and work in them that sin, and obdurate and harden them in sin, necessitate them without freewill to sin, command the devil to solicit them to sin & both the devil, and other wicked persons, and the sinners themselves being only as instruments to effect this sin, himself only being the chief worker of sin; whereby man hath no power but to sin, no means of Christ's merits to help him out of sin, no benefit of vocation, faith or grace possible to cure his sin; and so upon necessity, do what he will, he must sin, be damned, and go to hell for his sins. Out of this doctrine, which in express words is Caluins & his fellows, follow many absurdityes, both in respect of man who sins and is damned, & also in respect of God who makes him sin, & damns him. In regard of man two absurdities follow; the one whereby some are made mere politicians and of no Religion at all, but libertines of any: another whereby others are made desperate without any hope or care of salvation, by any means in any Religion at all.  
The first absurdity of Politicians, is this: God from all eternity hath appointed, and determined of us, without any respect of us, or our works, whether we shallbe saved or damned. 

Absur●●ies which follow upon it in respect of man.  
1. Of Politicians and Atheists.   If we shall be saved, he will save us: if damned, he will damn us; both which as he hath decreed without us, so both he will effect without us. Infallibly, therefore as God hath decreed without us; so shall we be saved, or damned do what we can. What therefore have we to do with eternity of salvation or damnation? What with faith, or Christ the means thereunto, but leave that to God, and his ordination; let us follow our temporal commodities, and embrace our sensual pleasures, which are in our power, let us cast off all consideration of heaven, or hell, and leave that to God as he ordained, disposed, and reserved to his own will and power. Thus may they reason, & that consequently out of the former principle; and thus have both Libertins, & Politicians reasoned, and thereupon inferred that with Catholics they may be a Catholic, with Lutherans a Lutheran, with Caluinists a Caluinist, with jews a jew, with Turks a Turk, and so with any may be of any Religion. Upon this ground sprung Atheism, which acknowledges neither any God, nor any religion; Paganism which worships many Gods, and is of any Religion; Samaritans' who made a religion mixed of jews & gentils; Turkism which observes a Religion mixed of jews, gentils, and Christians; Libertines in S. Augustine's time who made no important difference between the Religion of Catholics and Donatists: and many both Libertins and Politicians in this time, 
Aug. epist. 48  who admit salvation in any Religion and profession, and thereby infer, and practise a contempt of all piety, and religion, a liberty of all sin and dissolution of life, and a carelessness of heaven, & all heavenly cogitations. All which as fruit of one tree, do by necessary sequel follow out of this doctrine of predestination which the private spirit invented, Calvin diwlged, Machiavelli confirmed, and the Devil by all liberty of sin, and rebellion hath increased and propagated.  
The second absurdity, which is of men made desperate by this doctrine, 
2. Of desperate men.  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 avails nothing to live well or ill, because necessarily I shallbe saved; if reprobate it avails as little to live well or ill, because certainly I must be damned: necessarily therefore live I well or ill, I must be saved or damned. What therefore need I care or do, but enjoy my lust, and liberty, sith neither good life can hinder hell, or help to heaven if I be reprobate; nor bad life hinder heaven or further hell, if I be elect: if therefore I be reprobate necessarily shall I be damned, what hope therefore can I have of salvation? 
Aug. de bono perseverant. cap. 15.  Thus out of this ground did a Religious man of S. Augustine's Monastery in his time reason, & by the force thereof foorsooke his Cloister, returned to the world, lived wickedly, 
Caesar. li. 1. c. 27.  and died desperately. Out of the same motive did Lewis a Landsgrave in Caesarius time live wickedly, and reason thus desperately: If I be predestinate, no sins can bar me of Heaven; if reprobate, no good works can help me to heaven; if I be appointed at a certain day to die, I can neither by good life make longer my life, nor by bad life prevent my death. And he was in danger to have died thus, if a wise Physician had not in his sickness by this reason cured his soul: If your day be come, certainly you must dye, if not, you need not my help. Upon which the Landsgrave yet pressing him for help of physic, he further inferred: If you can preserve your life by physic, though your day be appointed, why can you not save your soul by Contrition, though your end be predestinate? By which reason the Landsgrave saw his error, and was brought to Contrition, and confession, and that perhaps with better success then if he had answered as a Divine might, and should, thus: That if you be predestinate to salvation by means appointed by God, then certainly you shall be saved if you use and apply those means, as by God's grace you may; and if you be reprobate, and appointed to be damned it is for your sins freely committed, & then certainly you shallbe damned if you commit these sins which you may avoid if you will. By which solution as a just man cannot presume; so a sinner needs not despair, but both, with fe●re and trembling aught to work their salvation, howsoever by God they be predestinate.  
Thirdly, It follows, because a man is thus by the decree, and hand of God necessitated to do what God hath by his immutable, and inevitable will determined and appointed; that he h●th no freedom of will; freedom, I say, not of grace as just, by which he is freed from the servitude 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 freedom of nature, by which his will having all things prerequired to do, may yet freely do, or not do. No freedom either in things natural, as to speak, or to be silent, to walk or stand: or in things moral, as to give or not give alms; or in things supernatural as by grace to love God, or not love him, to sin or not sin against God. No freedom either of contradiction, or quoad exercitium, by which he may do or not do any action, as to move, or not move: or of contrariety, and quoad specificationem, by which he may prosecute any object good, as to love his neighbour; or bad, as to hate him. It follows, I say, that a man hath no freedom or liberty either of contradiction, or of contrariety, either in things natural moral, or supernatural. And as man hath no freewill at all in any action (which both follows from their positions and they grant;) so it follows, that in vain is all labour in man, either to exercise virtue, or to avoid vice. In vain is all penance or mortification to bridle his concupiscence, or passion. In vain are all exhortations to piety, and devotion, and all dissuasions from sin and iniquity, because man hath no freedom of will, nor power & ability to do either the one or the other, or the one, rather than the other: but all necessarily must be done as God hath appointed, and doth work it. It follows, that no laws or precepts of God or man to bid or forbid, can be just. No tribunals of Princes or Prelates to punish offenders, and reward well-doers, can be upright; because they are imposed on them who have no liberty to do, or not do them; and leave neither possibility nor obligation to be performed by man. It follows that there can be no virtue in doing well, or vice in doing ill, no just judgment in rewarding of good, or in punishing of bad, no crown of glory in heaven for just actions, or torment of pain in hell for unjust; because in man is no indifferency, liberty, or freedom to do the one rather than the other; but is necessitated by the will of God to do that to which he is ordained. It follows, that no contracts of marriage, which require a free consent without fear or force, can be valid. No temptation to sin, against which is no power or liberty, can be avoided. No laws against malefactors for any crimes, because they are not in their power not to do them, can be executed. That no difference remains between 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 between a man & a beast; why therefore are sins prohibited, laws established, sermons preached more to men then to beasts, sith men have no more liberty to do or not do, to obey or not obey them, than beasts? Why are actions of lust, killing, and murdering punished in men, not in beasts, sith men have no more freedom to abstain from them, than beasts? Why is man rather commanded to abstain from concupiscence, than the fire is from burning? Why more from swearing then the sun from shining? Why more from lying and stealing then the sea from ebbing and flowing? Why is he commanded to love God above all more than to touch heaven with his fingar; to keep the sabbath from working, more than to keep his years from increasing? Why not to sin rather than not to be sick, sith to the one he hath no more power, or ability, liberty, or freedom, then to the other? Which doctrine how high it blocketh up the way to all virtue, and piety, and how wide it openeth the gap to all vice, and liberty shall after be showed. How contrary it is to all authority of holy scripture, how injurious to God, & preiudicious to man I leave to be seen in other authors; how forcible the common consent of all sorts of people is against it, S. Austin shall witness, who says that the shepherds in the mountains, the Poets on the stages, 
Aug. lib. 2 de animabus c. 11.  the people in the market, the learned in the libraries, the masters in the schools, the Prelates in the pulpits, and all mankind in the whole world do blaze out the freedom of man's will, which is so certain that, saith he, if there be sin there must be freedom, because sin is so voluntary, 
Aug. de vera Relig. c. 14.  as that it is no sin if it be not voluntary. How evidently, even by common sense, and experience, it is to be proved, 
Scotus 1. demonst. 39  I will refer him who will deny it, to Scotus his sensible demonstration, who with blows not reasons, with cudgels not arguments would have it proved to him till he confess he hath liberty, and freedom to cease from beating him. And how little credit is to be given to the teachers of this doctrine in other high points of faith above reason, who so grossly fail in this so manifest both to reason, and sense, I will refer to the judgement of the indifferent reader: and so pass from the absurdities of this Protestant Predestination touching man, to the same as they concern God, and his goodness.   

SUBDIU. 2. Protestant doctrine of Predestination, makes God the author of sin.  
HOW injurious, 
Absurdities which follow upon this doctrine of Predestination.  & blasphemous this doctrine of God's absolute Predestination to sin, and damnation, is to God, and how much it doth derogate from his nature, goodness, and justice shall by these ensuing sequels, and absurdities appear, in that it makes God, 1. The author of sin. 2. Sinful. 3. Only sinful, 4. A lying and dissembling sinner. 5. A most cruel tyrant. 6. Not a God, but the very devil himself. All which shall appear as evidently deduced out of the former doctrine: so that if it be true, which many of them teach, that, as we believe scripture, so we must believe consequences evidently deduced out of it, both as points of faith; so in like manner as they believe the former doctrine of God's absolute and irrespective decree of man's Predestination to damnation, and sin; they must also believe these consequences evidently deduced out of the same: first. That God is made by this doctrine the author of sin, and, not only as the Manichees made him a bad God, the author of bad; nor as Florimus did make him the good God, the author of a bad substance: but as Simon Magus did make him the author of all bad actions and wicked works, is proved. 1. Because God, according to the defenders of this doctrine, doth by his absolute and irrespective (as M. Montague calls it) Will, 
1. That it makes God the author of sin.  
Aug. haeres. 46. Epiph. hom. 66. Euseb. lib. 5. cap. 19  predestinate men to eternal damnation. 2. Because God by a secret motion doth compel and necessitate the same men to all sins that thereby he may have an occasion to condemn, and punish them. 3. Because God doth command, urge, & incite the devil to tempt, and induce them to sin. 4. Because that therefore God is the author of all sins which are by these men committed. 5. Because God not content with this cruelty doth diverse ways delude men in show, exteriorly calling, and offering his grace; 
Becanus opus. theol. come. 1. ●ract. de predestin. pag 2. de authore pec cati pag 99 de Aphorism Caluinist ●rum pag. 249. & ● de diff●rentia inter Caluinistas, P●lagianos & Caholi●os.  but interiorly denying, and detaining them from grace. 6. Because God for that end to damn them deprives them of freewill that they cannot repent, and of all benefits of the merits of Christ, and of grace, that they can have no means to be saved. 7. Because God never frees them from original sin, into which he had cast them; but leaves it in them to corrupt all their actions, & make them sinful. 8. Because God for these sins made them unable to keep any the least commandment. 9 Because from these sin's God never frees them, but only covers the sin, imputes the person just, and so saves all the elect. All which reasons are positions in express words affirmed, especially by Calvin (cited at large by Becanus) by Luther, Melancthon, Sanctius, Martyr, Beza, Whitaker, Perkins, and other prime Protestants, cited in their own words by Doctor Smith, 
Smith. collat. c. 1. de Deo.  and are confessed by Doctor Montague, in his appeal to Caesar, and condemned by Lutherans, as well as Catholics. Out of which doctrine it follows, 1. That those actions which we esteem sins, as idolatry, perjury, adultery, murder, theft▪ pride, malice, and the rest, are no offences against God, because he wils, commands, and works them himself. 2. That they are no sins, because sin is against the will and law of God, but these are according to the will, decree, and commandment of God, which is the rule according to which all actions are to be squared. 3. That sin is nothing but, as the Libertins confuted by Calvin do hold, an opinion of men, because it is not contrary, but conformable to the will, decree, and commandment of God. 4. That God in words forbidding sin, and these actions as sin, doth either dissemble, as inwardly willing and working that which exteriorly he prohibits, or else is contrary to himself, as willing, and not willing the same sins. 5. That if there be any sins at all, then God who is the principal author, & agent, and not man who is the instrument only, is the sinner & offender. 6. That men are excusable in committing any or all the foresaid actions, because they do that which God wils & works, and which themselves cannot but work. 7. That no credit can be given to the word of God in Scripture, because God may as well lie in it, as he doth in other books of Pagans or Heretics, of both which he is equally the principal author and dictator. All which absurdities as they are most horrible and blasphemous, so do they all necessarily follow upon the former Protestant positions, and must needs be true, if the former Protestant doctrine, and positions be true.   

SUBDIU. 3. Protestant doctrine of Predestination, makes God a sinner.  
SECONDLY, 
2. That it makes God a sinner.  that God is by this doctrine not only the author of sin, but a very sinner, and worker, not only of the material entity, or action by which sin is committed, but also of the formal malice, or defect of goodness in which sin consisteth, and so is formally a sinner, and committer of sin according to this doctrine, is proved. 1. Because the teachers of this doctrine, as before, call God the principal author, actor, and the worker of sin: but as sin is (in like manner as a picture) a denominate concreet, including the malice as the form, and the action as the matter of sin, as the picture doth the form 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 sin, doth as properly affirm him to be the author of the malice in sin, as the painter is said to be the author & worker of the form of the picture: and so God is as properly a sinner, by being the author and worker of sin, as the workman is a painter by being the author, and worker of the picture. And though in the Catholic doctrine God is no more a sinner in that he is in somesort the efficient cause of the real entity of the sinful action (to which as the author of Nature, he concurs with man as an universal and indifferent agent to any action) than the soul is the author of the lameness in the leg, or the writer the cause of the ill writing of the pen (the defect o● formality of sin proceeding from the particular agent, man, who is the deficient cause, as the formal lameness, or ill writing proceeds from the leg, & pen, in whom is the defect of lameness, or writing:) Yet in the Protestant doctrine (which makes God the author of sin formally as sin, thereby to show his justice in punishing sin as sin, and sinful men for sin) it cannot be avoided but that God is a sinner, as the author of sin, and that formally as sin: and if it would excuse God from being a sinner in that he wills, and works sin for a good end to show his justice, than it would also excuse man from sin in that he sinned for a good end, as if he stole to give alms, or killed a man to send him to heaven, by which reason evil might be committed that good might come thereupon, which is contrary to S. Paul. 
Rom. 3.8.   
Secondly, because the same teachers make God the principal willer, commander, and worker of sin, who, that he may justly punish men for sin, (whom he hath upon his own mere will, without any prevision of their sin, ordained, and created to be punished, and damned) doth therefore ordain, will, command, & work sin, & doth force, & necessitate them to sin, that for the same sin he may execute his decree of damnation upon them: but whosoever is the principal willer, commander, and worker of sin must needs be a sinner, and more properly a sinner than the instrument which is used, or the subject in which the sin 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 chief willer, commander, and worker of all sins: which is a horrible blasphemy.   

SUBDIU. 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 Devil, 
3. That it makes God alone, the only sinner.  & Man are innocent, and no sinners at all, is proved. Because if the Devil in tempting to sin be ruled by the will of God, to whose command he obeys; If in alluring to sin, he be compelled to obey, and do what God doth compel him to do; 
Calu. 3. Inst. 14.17.  And if the wicked who sin are not excusable in that they cannot avoid the necessity of sinning, which by the ordination of God is imposed upon them, as Calvin affirms; If judas did necessarily betray Christ, 
Calu. 3. Inst. 23.8.  and Herod & Pilate did necessarily condemn him, as Beza affirms; If the thief be compelled to steal by the compulsion of God that for the theft he may be hanged, as Zuinglius affirms: 
Zuing. ser●. de provide.  then surely is not the thief who is compelled, but God who compels both the Devil to set on the thief, and the thief who steals, the sinner who sins. For if the goodness and badness of the work in every action is to be attributed to the principal author, willer, and worker of it, not to the instrument (especially such as want freewill) used in working it, as the well building of the house is to the architect, not to the axe and tools; then is the malice of sin to be imputed to God the principal and chief author, 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 sin is so voluntary, that except it be voluntary it is not sin: 
Aug. de vera Relig. c. 14.  but it is voluntary only in God, according to these teachers, not in man, in whom it is necessary, therefore it is a sin only in God, not in man.   

SUBDIU. 5. Protestant doctrine of Predestination, makes God alyer and dissembler.  

4. That it makes God a great liar and dissembler.  FOURTLY, That God is, by this doctrine of these Doctors, a great liar, and a deep dissembler, and deluder, that is, that either God, or these Doctors must be liars, or dissemblers; is proved: Because the words of God in holy scripture, & of these Protestant doctors in this point are contradictory; therefore if God's word be true, theirs must be false, or if theirs be true, then must Gods be false, and so God must be either a liar in speaking untruly in scripture, or a dissembler in speaking one thing & intending another, or they strange liars in belying him. That God's word & theirs are contradictory is apparent by these instances. First, God says, that 
(a) Psalm. 5.5.  he wils not inquity, that 
(b) Psalm. 44 8.  he hateth iniquity, that 
(c) Zach. 8.17.  he hateth sins, that 
(d) Sap. 14.9.  both the wicked and his wickedness is hateful to him, that 
(e) 3. Reg. 11 6.  Solomon did that which was not liked before our Lord, that 
(f) 2. Reg. 11 27.  David did displease him, the one for his idolatry, the other for numbering the people: but these Protestant Doctors say the contrary: Calvin says, that 
(g) Calvin. de predestin. pag. 727.  God wils and is author of sin; 
(h) 1. Instit. 191. in Genes. 3.1.  willed the sin of Adam, and fall of man; that 
(i) Depraedest pag. 726.  Pharao's cruelty pleased God Beza says, that 
(k) Beza respons. ad Acta colleq. Monkish. p●g. 51.  God wils and decrees evil and the damnation of man; that 
(l) Depraedest. cont. 〈◊〉. vol. 1. Theol pag. 3.7.6  God wils and is pleased with that, which he doth revenge, and punish. Peter Martyr says, that 
(m) Mart. in Sam. 1.4 fol. 32.  God wils sin, as a mean to his end, hates not sin which he works. Perkins says, that 
(n) ●erk. in Cred. pag. 7.33. of predestination p. 1.2.7.  God willed the sin and fall of Adam, wils that sin be committed. Bucanan says, that 
(o) Bucan. Instit. theol. loco 14. pag. 145.  God wills sin by his secret, and wellpleasing will▪ All which if they be true, than the former sayings of God are false, and so God lies, or dissembles, of if Gods be true, theirs are false.  
Secondly, God saith, 
(p) Isa 53 9  that he hath not done iniquity; that 
(q) Sap 3.5.  he will not do iniquity; that 
(r) 1. Prou. 14.22.  they err that work evil; that 
(s) 1. john. 3 8.  he who commits sin is of the Devil; that 
(t) Eccl. 15.21.  he commands none to do wickedly; that 
(u) jerem. 32.35.  he did not command the building of the high place of Balaam; that 
(x) jac. 1.13  he doth not tempt any man to evil; 
(y) 1. Cor. 10.13.  Suffers none to be tempted above that which he is able. But contrary to all this Calvin says; that 
(z) Calu. 1. Instit. 17.11. & 18.1. in Rome 9.18. de praedest. 7.2.7.7.3.9.7.4.6.  God not only permits, but commands evil, commands and compels the Devil to be a lying spirit in the mouth of Prophets; 
(a) 1. Instit. 14.17.  works the execration of the faithless; 
(b) 3. Instit. 23.1.  Is the cause of obduration; 
(c) De Praedest. p. 7.2.6.  of Pharao's obduration and cruelty; that 
(d) pag. 7.2.8  wickedness committed by man proceeds from God▪ Luther says, that 
(e) Luth. de seruo arbitrio fol. 459. & fol. 433.  God works in us good and evil, and works evil by us. Melancthon says, that 
(f) Melanct. in Rom. 8. de praedest.  the treason of judas was as proper a work of God, as the conversion of S. Paul Beza saith, that 
(g) Beza de praedest. contra Castal. pag. 3.9.9. in Rom. 9.18.  God doth work in us obduration, and is the cause of it. Sanctius says, that 
(h) Sanct. de excec. quaest. 1. pag. 204.  God is the chief author of obduration, doth work good and evil in us; 
(i) De praedest●nat. Sanct. cap. 5. pag. 3.2.6.  doth reward his own good, & punish his own ill works in us; that 
(k) De exce●at. quaest. 5. pag. 211.  sin as sin, and malum culpae, is preordained of God; that 
(l) ●●b. 5. de natif. Dei c. 2. pag. 5.6.8.  God ordained men to damnation, and their sins to damn them, forsook them and denied them grace that they might sin; 
(m) de exce●at. quaest. 4. pag. 208.  compelleth to wickedness mediately by himself, and by his special action. Peter Martyr says, that 
(n) In jud. cap 3. fol. 52.  God doth solicit to deceive; 
(o) In Rom. 1. fol. 34.37. & in Rom. 9 pag. 6.3.  doth compel to great sins, to lie, to seduce. All which if they be true, than the former sayings of God in Scripture are false, and so God is a liar, a deluder, or a dissembler, or they foul liars.  
Thirdly, God saith in Scripture, that 
(p) Ezech. 33 11.  he wils not the death of the wicked; that 
(q) 2. Pet. 3.9.  he will not have any to perish; that 
(r) Matt. 18.14.  it is not his will, that one of these little ones perish; 
(s) 1. Tim. 2 4.  but will have all to be saved, and come to the knowledge of the truth. He commands that 
(t) Exod. 20.3.  none shall worship strange Gods, that none commit murder, adultery, and theft; 
(u) Ezech. 18 30.  he persuades the wicked to repent, to be converted, and repent from their iniquity, and to sin no more; 
(x) Prou. 1.24.  he inviteth, calleth, and stretcheth out his hands; and (y) would gather sinners under his wings, as a Hen doth her chickens; 
(z) Math. 23 37.  he would have all to come to him. But Calvin says that 
(a) Mat. 11.28.  God did ordain, and predestinate many, yea the most to damnation, and created them for that end, for no desert or sin in them, but only for that his will was so to have it; 
(b) Calu. 3. Instit. 3.21.3. Inst. 23.2.  did create them as organs of his anger to destruction of death, and that they might come to that end, did either deprive them of power to hear 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 hear▪ but to that end that they may be made more stupid; that 
(c) Calu. Instit. 24.12.  he calls them only by word, and after a humane manner, not because he would have them come. Beza says, 
(d) 3. Instit. 24.17.  
(d) Beza colloq. Montisb. pag. 418.  he will not have the reprobate converted and saved, who are not able to have any will to be converted. Piscator says, 
(e) Piscator apud Vorstium parasceve ad collat. pag. 8.  he makes show in words to will that which he wils not, and not to will that which he will, & so doth he use holy dissembling. Beza says, 
(f) Beza 2. part. respons. ad act. Mont. pag. 226.  he commands that which he will not have done, and promiseth that which he will not perform; that 
(g) De praedest. contra Castal. pag. 3●6.  he doth not love all; 
(h) Apud Schusselb. Theol. Cal. art. 8. p 71.  never did, nor ever will have mercy on all; that 
(i) Ad Cal. Andr. vol. 3. theol. pag. 125.  he would not have the death of Christ to profit the reprobate; 
(k) Colloq. Montisb. pag.  will not have the reprobate converted and saved, and that they cannot have any will to be converted. Zanctius says, 
(l) Zanct. suppl. ad Senat. Argentin. col. 57 De praedest. c. 4. col. 317. & 295.  He calls all according to his outward will, and preaching of the Gospel, but according to his secret will, neither would, nor will have all to come, and be saved. Perkins says, 
(m) Perk. of predest. col. 139.  he will not, nor hath so much as any will or velleity, no not conditionally, that all be saved. And therefore it is not true to say, that God will have all saved. And that when S. Paul saith so, he speaketh according to the charitable opinion of men, not according to Gods will. All which words of these Protestant Doctors, as they contradict the words of God (for that God doth not will, command, and work evil; and that he doth will, work, and compel to evil; that God hates, & is displeased with sin, iniquity, and sinful persons; and that he wils, decrees, and ordains the same; that God invites, calls, desires, & wils the salvation of all; and that he detains, and withouldes men from coming to be saved, are quite opposite and contradictory one to another;) so therefore must either this Protestant doctrine be false if Gods be true, or if theirs be true, Gods must be false, and God either a liar, or a dissembler.  
He that desires to see more of these express contradictions between the express word of God in holy Scripture, and the Protestant Doctors in their writings, let him peruse the foresaid Collation, 
Smith. Coll. lib. 1. cap. 6. art. 1. ad art. 24.  where he shall find at large Gods express words, that God wills not iniquity, their express words, that God wills iniquity; God's words, that God doth not work iniquity, their words, that God doth work iniquity; God's words, that he doth not command man to sin; their words, that God doth command a man to sin; God's words, that God doth not tempt to evil; their words▪ that he doth tempt to evil; God's words, that God doth hate all who work iniquity, and their words, that he d●t● no● ha●e them; God's words, that he doth not ●ustify a wicked man remaining wicked; their words, that he doth justify such a one; God's word, that he is angry with the faithful when they sin; their word, that he is not angry with them; God's word, th●t God is delighted with good works; their words, that he is not delighted with good works; Gods words, that God is worshipped with good works; their words, that he is not worshipped with them; God's words, that God is pacified, & pleased with good works; their words, that he is not pacified, nor pleased with them; God's words, that God will have his Commandments kept; their words, that he will not have them kept; God's words, that God will have mercy upon all men; their words, that he will not have mercy on all men; Gods words, that God doth love all men; their words, that he doth not love all men; Gods words, that he will have all men to be saved; their words▪ that he will not have all men to be saved; God's words, that God wills not the death of a sinner; their words, that God wils the death of a sinner; God's words, that God made not death; their words, that he made death; God's words, that God hath no need of sinners; their words, that God hath need of sinners; Gods words, that God damns men for their sins; their words, that he doth not damn them for their sins; Gods words, that God can do all things; their words, that God cannot do all things. All which contradictions being in the forecited book, & place expressed in the words of God in Scripture, & in the words of the authors themselves out of their own writings, and that only in one article, concerning God (to omit many other such like contradictions concerning Christ, Scripture, Church, Sacraments, Faith, good Works in general and, particular, Sins, justification, freewill, the Commandments, Heaven, Hell, and others in particular to the number of 250. in the same author expressed in the words of Scripture and the Protestant authors themselves) do evidently convince that in most points of controversies express Scripture is against them (of which also some particular instances are given in the former part of this Treatise) and that they do make God, who is truth itself, a false, lying, or dissembling God in his holy word, & holy Scripture which they would seem so much to esteem, and honour.   

SUBDIU. 6 Protestant Doctrine of Predestination, makes God a most cruel Tyrant.  
THAT this Protestant doctrine doth make God cruel, most cruel, and more cruel than any Tyrant in this world, 
4 That it makes God a most cruel tyrant.  shall by these their positions, and doctrine, before proved, appear. 1. In that they affirm God to have imposed upon man laws impossible by him to be performed, as the ten Commandments; and for the breach of them to have inflicted pains intolerable, as hell-fier. 2. In that they affirm, God to have ordained, appointed, and created, & that upon his own mere will, and pleasure, without any demerit so much as in them foreseen the greater part of mankind to be damned for ever in the torments of hell. 3. In that he hath taken from these men freedom of will, and ordained, decreed, forced, and necessitated these men to sin, that for this si●ne he might damn them, and for the same hath damned, and doth still damn many. By which doctrine is taken away from God his chiefest attribute of mercy which is above all his works, and is attributed to him the chiefest property of the Devil, which is extreme cruelty.  
For first, 
More severe in his laws then Draco  if God do make laws which are impossible to be kept, and inflict punishment which is intolerable to be endured for the breach of them; then are Gods laws more severe than were the laws of Draco the Athenian, who made laws so cruel, that he inflicted death equally upon all offences as well less as greater, 
Agellio lib. 2. cap. 18.  as well for taking a bunch of grapes, as for stealing a great treasure, as well upon those who were only idle, as upon those who were murderous, because, said he, the least offence deserved death, & a great offence could not have a greater punishment than death; for which Demades said, such laws were to be writ not with ink, but with blood; and Solon did after seventeen years abrogate them all, and made new: but according to this doctrine God's laws inflict a death not temporal but eternal, and pains not for an hour but for ever, as well for every idle word as for an horrible murder, 
More cruel than any Tyrant.  as well for stealing a penny as a thousand pounds, as well for an unuoluntary suggestion to sin; as a voluntary consent, act, or custom of sin▪ and which is more, for not doing that which was impossible for them to do, or for committing that which God himself forced them to commit. Memorable are the tyrannies of the Herod's in holy Scripture. Of Herod the King, who to kill one most innocent, killed all the innocent children about 
(a) Math. 2.16.14.9.  Bethleem. Of Herod the Tetrarch, who to please a dancing Wench, cut off the head of a holy S. john Baptist. And of Herod ●grippa, who to please the people killed S. james, 
Act. 12.1.7.  & would have killed S. Peter if the Angel had not freed him out of prison. Memorable are the crueltyes of Adonibezec, 
jud. 1.7.  who cut off the fingers and toes of 70. Kings, and fed them with scraps under his table. Of Abimelec, who killed upon one stone the seventy sons of jeroboall. Of Amman, 
jud. 9.5.  who would have killed all the jews in all the kingdom of assuerus in one day. 
Es●her 3.6.  Memorable were the cruelties of Hannibal, who of dead bodies of the Romans made a bridge; 
Fulg●s. lib. 10 cap. 11. & Theatrum vitae humanae.  and of his wife, who said that a Ditch full of blood was a grateful spectacle. Of Mythridates, who with one letter caused four score thousand Roman Merchants to be killed at one time in Asia. Of the Etrurians, who tied the bodies of the living Romans to the dead, that the one might dye by corruption of the other. Of Atrius, who killed, cut in pieces, boiled, and set before his brother Thyestas his own children to eat. Of Ptolemy of Egypt, who killed his own son Memphis borne of his own sister and wife, Cleopatra, and sent the head, hands, and feet to his mother for a present. 
Suet. Ner.  Of the Emperor Ner●, who set Rome on fire, desired to see all the world on the like fire, and wished that all the Citizens had but one head, that he might cut it off at one blow. 
Suet. Cal.  Of Caligula, who held that it was lawful for him to do what he list with any man. Of Tiberius, who killed the most of the Senators of Rome, 
Suet. Tiber.  and left Caligula his successor, 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 Egypt, who gave their guests to be devoured by their horses, & fed them commonly with man's flesh. Of Dionysius of Syracuse, of Anno of Carthage, of Eliarcus of Heraclea, of Hyparchus of Athens, all who devised torments the more cruelly to kill their subjects; and of the persecuting Emperors, who sought all new devices of tormenting by rack, wheels, renting, bruising, and by lingering death, 
Marfil. Ficinus in epist. lib. 2.  the more cruelly to execute the bodies of the innocent Christians. Whereupon the Philosophers said, Cruelty is hateful to God, a monster of madness and misery; that cruelty, 
Agath. lib. 4.  and equity cannot be joined together; that cruelty is a wickedness not humane, but bestial, and which cannot stand with equity.  

Seneca lib de clement. ad N●ronem.  But of all crueltyes the most memorable, yea horrible, and not imaginable, if the Devil himself had not invented and devised it, is this cruelty which they impose upon God, who is a God so good, so clement, so pitiful, and so merciful, that 
(a) Psal. 144  his mercy is above all his works, and 
(b) ●uc 1.50  from generation to generation; that he disposes all things in mercy, and doth with good things fill the earth, that he should not only impose laws upon man above his ability, 
(c) S●p 15.1  & for the breaking of these laws should inflict hell-paines, but also that he should will, 
(d) Eccles. 16 30.  ordain, decree, predestinate, yea and create, and that certainly, inevitably, and immutably, as the prime and principal cause, only because it was his myere will and pleasure, the greatest part of mankind, that is, all who are damned to eternal death, destruction, and damnation in those intolerable pains of hell-fier for all eternity. And that he did will, command, work, yea and compel and necessitate man to sin, that for this sin he might punish and damn him eternally in hell. This certainly is such a cruelty, that if it were true, it would follow that this good God was more cruel than the former tyrants ever were; for they put men to a temporal death, God to an eternal. They killed men whom they found in their kingdom, God created and made men that he might damn them eternally. They pulled down them whom they had exalted, God exalted these to his likeness for that end that he might cast them down to the deepest hell. They murdered a few only of their subjects, God the greatest part of the world. They killed them, against whom they conceived displeasure, or such as had offended them; God damns them who have no way offended him, or sinned, yea whom he forces to sin, that for that sin he may damn them. They punished with great punishment small offences, God with eternal punishment no offences. They punished with death men who did otherwise, one way or other, both deserve death and must die; God damns them who otherwise then for his will and pleasure were not to be damned: as much therefore as the number is greater, the punishment more grievous, and the cause of their damnation less; so much is God by these doctors made more cruel, and tyrannical than any of the former tyrants.  
If it were a horrible cruelty for a King to call thousands of his subjects out of the Country to the Court, and there to grace, and give 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 own 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 souls as are, or shallbe in hell tormented, & to exalt them to the dignity of his own likeness, in memory, will, and understanding, 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 intolerable flames eternally himself torment them; yea to cause, compel, and force them to commit such acts of sin, that for the same he may thus punish and damn them. Surely this is a cruelty ●nd tyranny so great, that a greater cannot be conceived to be in the devil, nor yet be imagined by the devil himself: and yet these Protestant doctors do not only impute it unto God, but will have it to be a property of God, and to stand with his mercy. Indeed if to make laws not impossible to be performed, if to oblige men to do things impossible to be done, if to command men to do a work, and then to deny them means 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 pains as of hell: If this I say, be mercy and mildness, be grace and goodness, then what can be severity, injustice, cruelty, and tyranny? If this be God's mercy, pity, clemency, longanimity, grace and goodness to man; what is his justice, and severity? what is, or can be cruelty, and tyranny? If these be his ways of mercy, what are his ways of justice? If to punish cura condignum, and to reward ultra condignum, that is, to punish less and reward more than is deserved, be a property of mercy, which all attribute to God; then to punish without desert, yea to cause and force a man to do evil, and then to punish him for it, is surely no mercy; yea no justice, but unspeakable cruelty, and intolerable injustice. Surely if this may be accounted mercy, it is a mercy which is merciless, a mercy which brings all misery, and makes millions most miserable. A mercy which makes mercy ste● more than severe justice, mercy & most extreme injustice; mercy and most inhuman cruelty, all one; for what greater injustice, and cruelty can there be in a tyrant, or a devil then to choose, and pick out so many millions of souls, and without any cause given by them, to ordain, appoint, and put them into eternal pains of hellfire, there to fry for all eternity, and to debar them of all means, or ability either of the merits of Christ, or of freedom in themselves, or of any other helps, or means whatsoever to avoid the same, so that upon necessity they must sin, and deserve damnation, & upon necessity must for that sin be damned? O merciless mercy! O unjust justice! nay, O cruel cruelty of all cruelties, the greatest that cruelty itself could conceive, or the Devil himself can either devose or execute. Far be it from thee, O God of mercy, who works all in mercy, and whose mercy is above all thy works.   

SUBDIU. 7. Protestant doctrine of Predestination, makes God a Devil.  
LASTLY that this Protestant doctrine doth transform God into a Devil, and so doth deprive him of his only, 
5. That it makes God a Devil.  and all goodness, and thereby transpose him into the greatest and vilest evil that can be, shall by these ensuing reasons appear. 1. It is the office or property of Satan to ●empt man to sin, 
Because it makes God a tempter unto sin.  yea as an adversary to lay traps to ensnare man in sin, for which in greek he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tempter, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an entrapper or calumniator, and in hebrew Satan, an adversary, and so he is called 
(a) Matth. 4.3.  tempter, is said to 
(b) 1. Cor. 7.5.  tempt us, and to temp the hart to lie to the holy ghost 
(c) Act. 5.3. . But this is more proper to God according to this Protestant doctrine, then to the Devil. 1. Because God doth not only tempt and move a man to sin, but which is more, doth will, ordain, and predestinate a man to sin, and to all the sins which are committed. 2. Because God is not only our adversary to oppose us; but so potently doth oppose us in so weighty a matter as our greatest good, that he directly excludes most from all felicity, deprives most of all benefit of it, debars most from all means to attain it, & entraps most in all the snares, which may hinder their progress unto it; & the Devil is but only his instrument to work that which he wils, and execute that which he before had designed against us: therefore God is more our tempter, and adversary than is the Devil.  

7. It makes him the sour of the tares of sin. Math. 13.25  Secondly, The office and property of the Devil is to sow tares, or ill weeds of sin in the field of our hearts, to choke up all the corn of grace and goodness, the enemy comes and sows tares. But God doth this, according to this doctrine, more than the Devil. 1. Because God doth work inwardly in the hearts of sinners, doth excecate and obdurate the minds of men, 
Calu. 1. Inst. 18 1. 1. Inst 14.2. 4. Inst. 14.2.  doth strike them with a spirit of error, giddiness, and madness, and that not by permission, but operation, as Calvin in particular affirms. 2. Because God doth will, command, and work in us all the sins which are wrought, as the principal cause and mover, the Devil being only as the instrument, and that not free, but forced; not moving but moved; and not able to do otherwise then by God he is both commanded, and compelled, as before; therefore the chief and principal sower of ill seeds, and weeds of sin is God, not the Devil.  

3. It makes God the author of sin.  Thirdly, The office, and property of the Devil is to be author of all sins in general sin is of the Devil: and of lying in particular, who speaks lies of himself, and is a liar, the Father of lies. 
1. joan. 3.8. joan. 8.44.  But this is more proper to God than the Devil according to this doctrine. 1. Because the Devil did only in Adam, by tempting him to eat the forbidden fruit, remove an impediment which did hinder ill, to wit original justice, by which the inferior part was kept in order without rebellion to the superior: 
Calu. 3. Inst. 23.4. & 7.  but God did by his will, saith Calvin, ordain and decree the fall of Adam, the ruin of all his posterity, & the miserable condition into which we are all fallen. Therefore God was more properly the author of Adam's fall then the Devil. 2. Because the Devil doth only tempt to sin indirectly & medially, that is, either obiectiuè proposing sinful objects to the fantasy, 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 unto them, leaving always a freedom of the will to descent, or assent: but God, according to Calvin, doth not only by his inevitable, & immutable decree, and ordinance, will and command the same, but also by his immediate, effectual, & irresistible concourse & operation to every action of sin, so works the act of sin in man, that he leaves in man neither any operation at all, God working all; nor any liberty or freedom, God necessitating all, who is thereby not only the permitter, 
Luth. de seruo arbitrio. Calu. serm. de provide. c. 6 Zuing. in ep.  but the author of all sins; the author as well of the adultery of David, the treachery of judas, the hardness of Pharaoh, the cruelty of Achab, the incest of Absalon, the reproach of Semei, the idolatry of the ten Tribes, of the Chaldean destruction of judea, of the jews and pilate's condemning of Christ, as he is, of the conversion of S. Paul. Therefore God is more and truly the immediate worker of sins and lies, than the Devil. O diabolical doctrine!   

SUBDIU. 8. Observations upon the former doctrine.  
UPON good ground therefore did Castalio (who as Calvin's scholar best understood his master's mind, 
This doctrine condemned by Protestants.  not only by his writings, but from his own mouth) affirm, that this doctrine of Calvin did transfer God into the Devil, 
Castal. de pradestinat.  and for the same forsook both him and Geneva, and writ against him, and this his doctrine. Truly did Peter Vermilius a Professor of Tigure affirm, that this doctrine of Caluins is a libertine, execrable, sacrilegious, abominable, 
Vermilius in lib. 3. Reg. cap. 6.  and altogether diabolical doctrine. justly did the Tigurin Sacramentaries anno 1554 accuse Calvin for this doctrine of great impiety, cause his books writ of this subject to be rend in pieces by the Hangman, and to be burnt publicly in the Market place, & by special Edict, commanded that none should diwlge in their territories any so horrible and detestable opinions. 
Fcuardentius lib. 2. de Theomachia Calumistica cap. 12.  Upon good reason do as yet the Lutherans in Germany so detest this doctrine, that to clear Luther of it, they did expunge out of his works these words, God doth work evil in us. And most worthily do the same Lutherans generally disclaim both this doctrine, 
Tilmannus Heshusius lib. aliquot errorum Caluini.  and Calvin for it, in so much as one of them, Heshusius a great Superintendent, affirms, that Calvin writ wickedly of the cause of sin, made God the author of sin, and in his doctrine is horribly contumelious against God, pernicious to man, and makes not the Devil, but God to be the authoisr of lies. Another of them, 
Graverus absurda absurdorum.  a Professor, avouches, that not God, but the Devil is author of this predestination, and the God of the Caluinists.  
Out of which doctrine, and sequels upon it, may be observed. 
Observations upon the former Protestant doctrine.  1. That never any doctrine of Atheist, Pagan, jew, or Heretic was so wickedly pernicious, and abominable as this of Calvin, and his followers is; for though some made God idle, as Epicurus, others impotent, as Lucianus, others the author of evil, as the Cerdonists, Marcionists, and Manichees; others miserable, afflicting himself, as the Thalmudists, others no God at all, as the Atheists: Yet all these are more tolerable than 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 wickedness. It is more tolerable to make God unable to do good, then to make him the author and actor of doing ill; to make him unable to requited good, then unjust to punish where is no desert of ill. It is less blasphemy to make two Gods, the one author of good, and the other the author of evil, then to make one God, and yet to make him the author and worker of evil, and of all evil; to call him just, and yet to make him the punisher of that in others, which he wills, commands, and works by himself; to account him merciful, and yet upon his mere will, and pleasure without any cause or desert, to ordain, & create millions of men to eternal torments, and damnation. It was not so great impiety in the jews to make God mourn & sorrowful for the punishment he wrought on Jerusalem, as it is in the Caluinists to make him well pleased with the unreasonable tormenting of souls in hell, & to make it one of the chiefest attributes of God's justice, to appoint men to sin, and then for that sin to punish and damn them. It is not so foolish to say with the fool, there is no God at all, as it is to say, 
Psalm. 13.1.  God is the Author and worker of all wickedness, and yet the punisher, and revenger of the same; for they by the light of reason will condemn and avoid thefts, murders, perjuries, injustice as lying in their power to avoid; but these will, & may by their own principles practise, and exercise them all, as being by God forced, and necessitated to them, as wanting freedom to avoid them, and as fearing no punishment for them. Though therefore most wicked, yet less wicked were the former opinions of jews, Heretics, and Atheists, than these of the Caluinists.  
Secondly, it may be observed, that no Caluinist can be certain, and assured either of any verity of Scripture, or of any article of his Faith, or of any assurance of his salvation by his private spirit; for though he may imagine himself to be certain of the sense of Scripture, of the articles of his faith, and of the infallibility of his salvation, that they are revealed from God, yet he may with all according to his principles of faith, imagine that God who reveals these, may reveal & tell him, which is false; for as God, according to them, is he who effectually procures the sinner to sin, who as the principal cause uses the sinner as an instrument to commit sin, who incites, compels, and necessitates the sinner to sin, & who phisically, and effectually works, and causes the act of sin; so the same God, according to them may procure, and incite the Apostles, and Prophets as his instruments, compel, and necessitate them as the chief author, and worker, and produce in them as the principal agent, lies and untruths, and so may by them in Scripture reveal an untruth, either of the belief of the mysteries of their faith, or of the certainty of their salvation. What certainty therefore can they have from God of revelations they receive from him, or of any thing suggested by their supposed spirit, as from him? Again, God, according to Calvin, hath one will exterior, another interior; doth call exteriorly whom he withouldes interiorly, speaks to them, but to make them more deaf, gives 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 words. If so, then how can any be sure that the calling, 
Calu. 3. Inst. 24.13.  the speaking, the light, the doctrine, and the motion of their spirit (as they suppose of God) is not rather to detain 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 work, and doth more ordinarily work the bad then the good, doth more usually make show 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 intent bad than good, obduration then illumination, damnation then salvation, of most whom he calls, invites, and makes show of intending their good: And if the greatest part of the world be thus by God deluded and deceived; then why may not, or rather should not every Protestant justly suspect the same of himself? Why may he not rightly fear that God intends one thing by his inward will, and pretends another by his outward will? that God doth work error, and deceit in him, rather than truth, and verity? That he is a lying spirit, rather than a true in him? Surely if God hath deceived more than he hath taught truth, darkened more than he hath lightened, obdurated more than he hath mollifyed, wounded more than he hath cured, and damned more than he hath saved; justly may every one both suspect and fear, that God may do the like to him, sith no ground, reason, or motive he hath of the one rather then of the other, and no more assurance of his salvation among the lesser number, then of his damnation with the greate●.  
Thirdly, it may be observed, that the God of these Caluinists, and precise Protestants is not the same with the ancient Christians and present Catholics, but the one doth so far differ from the other; 
The difference of the Protestant God from the Catholic God.  that the one of the Caluinists doth, will, decree, and predestinate all sins which are committed by men, and so makes man sin by the will, decree, and predestination of God; the other of the Catholics doth will, decree, and predestinate only good works, and all good works, and so doth make man to do good works according to the will of God, 
In ordaining sin.  and doth suffer him to do evil according to the man his own will. The one doth command, urge, and compel Satan to devose sins, 
In compelling to sin.  and to solicit men unto it: The other doth bind, hold and hinder Satan that he do not tempt man, and doth aid, help, and assist man, that he be not by Satan tempted above his power. The one doth himself secretly incite, move, 
In necessitating to sin.  & necessitate man to sin: the other doth dissuade, deter, and enable man against sin. The one is the principal author, 
In being author of sin.  worker, and effectour of all sins as sins, and men only his instruments to do that sin which he works by them: 
In predistination to damnation.  The other is no author, nor instrument, nor worker at all of sin as sin, but only the efficient cause of that which is good, leaving man to be the deficient cause of that which is malice and sin. The one upon his mere will, because it is his pleasure, without any demerit, or sin in man, did ordain, predestinate and create most men to damnation, and ordained and predestinated only some few to salvation: The other created all men to salvation, and had a will and desire that all should attain to it and be saved, and ordained none to damnation, but upon his foresight of their sin by which they would deserve damnation. The one did will, appoint, 
In ordaining the end of sin  and decree the sin of Adam, and of all mankind, for that end only, that in punishing the most for it he might show his justice, & in freeing other some few from it, he might show his mercy: The other did only foresee, permit & suffer the fall of Adam, & the sin of all his posterity, & that for the more illustration. 1. Of his own goodness, by communicating himself to man. 2. Of his power, by exalting man to be God. 3. Of his mercy, by making himself a Redeemer of his enemies. 4. Of his clemency, in suffering all contumelies and injuries at the hands of his servants, besides the benefit which redounds to man by the liberty of his will, 
In denying means to be saved.  and the benefit of Martyrdom, and other sufferings for the honour of God. The one doth doth excecate, obdurate and harden in sin those whom he hath thus ordained to sin and damnation, and for that end doth deny to them all freedom of will, all benefit of Christ's merits, all help of grace, all means of pardon of their sin, of doing good, and of attaining to salvation: The other doth call, invite, and draw men out of sin, doth stretch out his hands, knock at the door of their hearts, offer the benefit of Christ's merits, the light of his faith, the virtue of his grace sufficient, and the reward of his glory abundant to all, 
In not remitting of sin.  that they may be converted, come to him, & save their souls. The one, not only creates man to sin and works in sin, but also leaves him in sin both original and actual, of which he never washes and cures the souls of any, even the just, by infusion of any grace, but only covers their sin with the justice of Christ, and so leaving him sinful and corrupted, only imputes him for just and accounts him as clean: The other is so far from causing him to sin, that he washes, cures, and sanctifyes him from sin infuses into him grace & sanctity, by which he is really clean from sin, may actually observe God's commaundments, & fruitfully do good works meritorious of life everlasting. 
In being sinful.   
Lastly, the one is the author and worker of all sins, is the only sinner, is a most cruel sinner, and a deluding sinner, yea is one who hath all the bad properties and qualities of the Devil, and so is the Devil himself: The other is good, all good, only good, and goodness itself, pitiful, merciful, gracious and bountiful to all, call all, seeking all, and drawing all from vice to virtue, from sin to grace, from the by-path of hell and damnation, to the highway of heaven and salvation, as much as in him lies. As great therefore as is the difference between these two Gods, so much different is the God of the Caluinists from the God of the Catholics, and the religion of the Protestants short of the Religion of the Catholics. Of which who will see more, may read a Protestant book lately set out by a Lutheran, the subject of which is to prove, that the caluinists God is not the same with the God of the Lutherans, and other Christians.    

Of absurdities which follow against Faith, and the Creed. SECT. VI  
I Have at large showed (and that more largely than 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 infinite, incredible, and absurd; so Heresy by one private spirit got many private spirits, & still every private 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 foul absurdities have issued from them, as neither piety, reason, nor common sense can endure to hear them. One only observation (of which I would desire the reader's patience) and that, to my judgement, not unworthy the consideration, occurs; that is, to compile and bundle up, as into one view, certain main and principal opinions of these Protestants generally received (which indeed are the chief points controverted between us and them) and to propose to the eye of every indifferent Reader how smoothly they plain the way to the downfall of salvation, by taking away Faith, Hope, and Charity.  
For whereas God created man for himself, as his end to honour him; and all things for man, as means to help him to this end: so he gave him three helps or means; one, 
Protestant positions which oppose Faith, Hope, and Charity.  to know him; another to desire him; and a third to attain him. Man hath the means to know God by Faith, to desire him by Hope, and to attain him by Charity: those are three Theological virtues which have God their immediate object, and are as three means to prepare man for his journey to heaven. faith, as the beginning, Hope, as the progress, Charity, as the end and consummation of justification: and as three parts of our spiritual building; Faith as the foundation; Hope as the walls; and Charity as the roof of our salvation. The Protestant Doctors by their positions, and doctrine do oppugn, and overthrow all these three, as in a brief sum they are compiled, and proposed to us; Faith, as it is delivered in the Creed which in twelve articles shows us what we are to believe. Hope, as it is contained in the Pater noster, which in seven petitions directs what we are to hope, and pray for. Charity, as it is comprehended in the Decalogue, which by ten Commandments instructs us what to do, & what to avoid. In this, and after ensuing Sections therefore we will show how this doctrine doth oppugn, and overthrow all faith in the articles of the Creed; all hope in the petitions of the Pater noster; and all charity in the ten Commandments, and thereby doth prepare the way, and lose the reins to all error in belief, to all despair or presumption against Hope, and to all liberty of sins, and looseness of life and manners against Charity. And first we will lay down briefly the chief points and positions of the Protestant doctrine, and next, out of them infer the rest.  
First, the opinions, and doctrine of the Protestants are these. 1. That 
(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 Rome 3.20. Whit. ad rat. 1. Camp. pag. 7. Perkins in Catechis. tom. 1. Col 487.  only Faith doth justify. 2. That 
(b) Confess. August. edita Wittemb. 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. Whita. ad rat. 8. Camp. pag. 3.  this only Faith makes us certain and secure of predestination past, justification present, and glorification to come. 3. That 
(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. Whitak. contro. 2. quaest. 1. cap. 8. pag. 434. Perkins de dissertion. tom. 1. c●l. 1026.  this Faith is proper to all the just, and only to them, and the elect. 4. That 
(d) Calu. in joan. 20.28. in Matth. 13.20. in Luc. 17.13. Instit. c. 2. §. 21. Beza in joan. 6.37. in Colloq. Montisb. pag. 380. Whitak. lib. 8. contra Duraeun sect. 48. & contro. 2. quaest. 5. cap. 7. pag. 515. Perkins in Galat. 1. tom. 2. col. 51. Zanct. de pursue. tom. 7. col. 128. & in sua confess. cap. 17. sect. 4. tom. 8. col. 522.  this Faith once had can never at any time be lost, nor by any sin be expelled. 5. That 
(e) Luther. in Gal. 2. tom. 5. fol. 229. In cap. 5. fol. 420. & in cap. 8. Isa. tom. 4 fol. 53. Calu. in joan. 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 Wotton. in respons. ad art. papisticos pag. 92. Abbot in Diatrib. Thomsoni cap. 20. p· 189  no sins, how many or great soever, be imputed to the elect, but all covered with the justice of Christ by apprehension of faith. 6. That 
(f) Of which see the first part and last Chapter.  this Faith is obtained by the private spirit in every man, which assures him of his faith and salvation. 7. That 
(g) Luth. tom. 1. in disp. fol. 390. & tom. 2 de ration. confitendi fol. 26. de captivit 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. Witak. de pecc. orig. l. 2. c. 3. p. 656  all works of all men▪ even the just and best, are sins, and that mortal, as infected with original sin, and as defective from perfect obedience, and fullfilling the precept. 8. That 
(h) Confess. Gallic. art. 18. Calu. in Rom. 6.3. in Gal. 3.6. in confess. fidei pag. 108. Hunfred. ad ration. 2. Camp. pag. 142. Beza in confess. c. 4. §. 8.  there is no interior, and inherent grace or justice, but all exterior and imputative. 9 That 
(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.  the fullfilling of all the Commandments, or any of them is impossible. 10. That 
(k) Luth. in 1. Pet. cap. 2. tom. 5. fol. 464. & in act. Wormat. tom. 2. fol. 172. Calu. i● jacob. 4.32. Beza in confess. cap. 7. §. 9 Whitak. contro. 4. quaest. 7. cap. 1. pag. 715. & lib. 8. contra Duraeum sect. 103.  no humane laws do oblige in conscience to their performance. 11. That 
(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. Whitak. lib. 8. contra Duraeum sect. 101.  the Sacraments, chiefly Baptism are seals and signs of predestination to glory, of remission of sins, and perseverance in God's favour; and that in Baptism are forgiven sins past, and to come. 12. That 
(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.  man by reason of God's decree and original sin, hath no liberty, or freedom of will to do, or avoid bad works. 13. That 
(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 Rome 9 pag. 397. & in lo i● con. 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.  God hath ordained and predestinated upon his mere will and pleasure, without any cause given, or so much as foreseen, all who are damned, both to damnation and to sin. All which positions as they are averred by the learned Protestants, and preached to the people, so they do overthrow all the articles of the Creed, all the petitions of the Pater noster, and all the precepts of the Ten Commandments, and lead to all looseness, and dissolution of life, as shallbe showed.  

SUBDIU. 1. In general, 
The belief of the articles of the Creed oppugned by historical, general, & special Faith.  dectroying all faith.  
AND first, that these Positions do quite overthrow, & take away all divine and supernatural faith, which is the first foundation and cornerstone of our spiritual building, the first preparation to life and justification, the first root of all true virtue, and good works, the first gate by which God enters into our soul, the first light which shines in our understanding, the first true service which we offer to God, and the first step by which we begin to walk our journey to heaven: that this doctrine doth quite overthrow this faith, and all the articles of the Creed proposed in it, is proved. 1. Because they distinguish three sorts of faith. 1. Historical, of things revealed, 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 usually believe. 2. General, of promises in general, and all graces promised by Christ to all, as the sending of the Holy Ghost, the coming to judgement, the raising of the dead, and the like, which are general for all. 3. Special, of the promise made to every man in particular of his predestination, justification, and salvation, by which every one is made infallibly certain that his sins are forgiven him, and that he shall be saved. Whereas, I say, they make these three sorts of Faith, the first and second of these Faiths, to wit, Historical and General (by which they believe the articles of the Creed & promises of God in general) they 
(a) Kenn▪ in locis tit. de argument. tomo 2. pag. 95. Hun de iustifi●at. p. 220. Zuing. in jacob. 2. v. eit. tomo 4. Calu. 3. c. 2. §. 1.9.10. Inst. 3. c. 2. § 28.29. Beza in jac. 2.14. Mart. in locis class. 3. c. 3. §. 23. Whitak. l. 1. contra Duraeun §. 13. Pareus lib. 4. de iustifi●●t. c. pag. ●157.  affirm to be feigned not true faith, a shadow of Faith, not a real justifying faith, a Faith which is common to the reprobate, and damned, & even to the Devils themselves; and only the third, or Special faith they assign to be the true divine, and supernatural justifying faith, which hath for his object the special mercy of God, to them in particular applied, the certainty of remission of their sins assuredly passed, and security of their salvation infallibly to come, by which they do as much or more assuredly believe their justification and salvation, than they do the B. Trinity, Incarnation, or the rest of the articles of Faith. Now, if this special faith be the only true, divine, supernatural and saving faith, & by it is believed only one article of the Creed (& that not truly as shall appear) to wit, Remission of sins; and the Historical and General faith, by which the rest of the articles are believed, be only a shadow of Faith, a faith of the damned, and Devils: then we have no divine, and supernatural faith of the rest of the articles, but believe them only by a Faith which is a feigned faith, a shadow, and no more a gift of God, than the faith of the damned, and the Devils in hell. Therefore all true ●nd divine belief of the articles of the Creed, is by this special doctrine of special Faith, quite abolished and taken away from all Christians, and nothing but a shadow of Faith, a feigned and diabolical faith left to them, and so by one position of theirs is cut off all divine faith or belief of all the articles of the Creed.  
Secondly, whiles they deny all authority of Tradition, 
The Creed oppugned by the private spirit.  Church, Counsels, and Fathers, and will believe nothing but what they themselves find in Scripture, and that as their private spirit interprets it: While they make their spirit, the judge of all faith, & all controversies of faith, what is to be received or rejected, believed or condemned: While, I say, 
Erasm. innuit, Lutherus irruit: Erasmus paritova, Lutherus excludit pullos: Erasmus dubitat, Lutherus abnegat.  they do thus, they may by the virtue of this spirit call in question the authority, and credit of the Creed itself, with the authors of it, as not to be found in Scripture, and the particular articles they may either reject as counterfeit & intruded, or else expound and interpret them as their spirit shall lead them. Thus Luther and Calvin following Erasmus (for Erasmus is said to have laid the egg which Luther hatched; to have insinuated that which Luther assured; 
Erasmus praefat. in Paraphras.  to have doubted of that which Luther down right denied) made doubt of the authority of the Creed, whether it was made by the Apostles or not. And the Seruetians in Transiluania (witness Canisius) admit it but so far, as it agrees with the word of God, 
Caluinus 2. Iust. 16: 18:  interpreted (no doubt) by their spirit. Thus did Beza by his spirit affirm, that part of the sixth article, he descended into hell, 
Canis. praefation. corruptelis de verbo Dei. Beza. Apolog. 2. add Zanct. pag. 385.  to have been thrust into the Creed. Thus Calvin and Zuinglius following likewise Erasmus, by their spirit affirmed, that part of the tenth article, the Communion of Saints, to have been intruded into this Creed out of some other Creed, and not to have been found in the ancient Creeds. Thus Luther by his spirit changed in his German Creed the word Catholic Church, into Christian Church. And Beza rejected the same word Catholic as most vain and wicked. And thus by their Glosses, 
Eras. lect. 5. in Symb. Calu. 4. Inst. 1.3. Zuing. serm. de Symb. Luth. Smyb. Germanico. Beza praefat. in nowm testam. 1565.  and expositions upon many articles as not pleasing their taste, they wrest diverse, as shall appear, from their native & proper sense (for example, he descended into hell, that is, he descended into the grave) & so make a new Creed in sense, and meaning agreeable to their spirit, and the doctrine of it. Of which who will have a full view, let him read Andr. jur. his Nullus and Nemo, and Fitzsimons upon the Mass where their many absurd glosses, and expositions are at large discovered, and confuted.   

SUBDIU. 2. In particular, against all the twelve Articles of the Creed.  
THIRDL, Y because by this doctrine, and these Doctors are oppugned in particular all the mysteries of faith in every article of the Creed, 
The particular articles of the creed oppugned. Aug. sermone 115. Kellis. part. 2. reform. exam. 1. Of God the Father: Calu. in acts Serueti. Beza confess. Geneu. c. 1. Confess. Aug. impressa anno 1585. Stegius apud Genebrard. l. contra Steg. pag. 108. Luth. ut de e● Zuing. tomo 2. add confess. Luth. f. 47●. Melanct. locis editis anno 1545. & ut obijcit ei Stancarus l. 4. de Trin. Sanctius de tribus Eleur.  which by this brief enumeration of every one shallbe made manifest. And first in the first article attributed to S. Peter (I follow the division of S. S. Augustine, and Doctor Kellison,) is oppugned, 1. The faith and belief of all the articles in general in the word Credo, by all who hold that it is only a shadow, a feigned, & diabolical Faith, not a true, divine, and supernatural Faith, tending to justification by which every Christian believes these articles. 2. Is oppugned the unity of God (Deum) by Calvin, who holds that the Son hath an essence distinct from the Father; By Beza, and Stegius, who hold that the essence is divided into three persons. 3. By Luther, who holds that the Divinity is threefold. 4. By Melancthon, who holds that there are three Divinities or essences in God: By Sanctius, who entitles his book, De tribus Eloim, of three Gods. 5. By the Tritheits in Polonia, who expressly hold there are three Gods, and three eternals. 6. Is oppugned the Godhead itself, and his mercy and goodness, 1. By all those who make God the author, willer, commander and worker of sin, and damnation, because so is his will and pleasure: Who, make him a sinner, a great sinner, the only sinner: Who make him a liar, a dissembler, a tyrant, and transform him into a very devil himself; 
Cap. 9 §. 5  as is before proved and deduced. 2. By those who make the divinity of God passable, as with Eutiches the ancient condemned heretic, 
Luth. lib. de Council part. 2. pag 276. Melanct locis editis anno 1545. f. 43. Formula concordiae anno 1580. Tigur. in ep. ad Polonos anno 1560. jewel. against Harding. art. 17.  Luther, and jacobus Andrea's do. 3. By those who affirm the divinity to have been not only a mediator between God and man, as Calvin and Beza did; but also to have been obedient to God, as Melancton, and after him many Lutherans, & Tigurins also did. And further to have exercised the office of a Priest offering sacrifice to God, as jewel did affirm. All which opinions do make many Divinities in God, one inferior to another; because where one is a mediator, is obedient, & doth offer sacrifice to another, there must be a subordination, subjection and distinction, there one must be inferior and distinct from the other, and so there must be many distinct Divinities, and these inferior one to another, which is contrary to the nature of divinity, & Godhead. 4. Is oppugned the person of the Father, 
Luth. ut Zuing. tom. 2 respons. ad confess. Luth. f. 47.4.  and with him the whole B. Trinity by Luther, who affirms that the divinity is as well three, and of three sorts, as are the three persons; that the word Trinity is an humane invention, a word which sounds coldly, and is not to be used, but instead of it the word, God; and did thereupon thrust out of his Litanies that prayer, 
Luth. postil. maiori enarrat. Euangelij Trinitatis. Luth. en●hir. precum anno 1543.  Holy Trinity one God have mercy on us. And did leave out of his german bible those words of S. john (alleged by Athanasius, Cyprian, & Fulgentius to prove he blessed Trinity against the Arrians) There are three which give testimony in heaven, the father, the word, and the holy ghost, and these three are one. To all which also Calvin subscribes, who not only affirms, that the prayer, Holy Trinity, one God, have mercy on us, doth displease him, as savouring of barbarism, 
Athan. lib. de unitate Dei. Cypr. lib. de unitate Eccl. Fulg. respons. ad Arian. 1. joan. 5.7.  but also wrists all those places (by which the Fathers out of the old and new Testament did prove against jews, and Arrians, the divinity of Christ) to a contrary sense and meaning, as the Lutherans 
(a) Hunnius▪ Calvin. judaizans. Antipareus, Antipareus alter  in diverse books on set purpose against him have convinced. And Danaeus 
(b) Dan. lib. contra Genebrardum.  his successor after Beza, follows him, who affirms that the same word Trinity, and the same prayer, Holy Trinity have mercy on us, 
Calu. tractat. Theolog.  is a foolish and dangerous prayer. All which are directly contrary to the ancient orthodox, and Catholic 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) Beza col-Montisb. pag. 27. resp. ad acta Torgens. vol. 3 p. 60. l. 9 vol. 1. pag. 656. Martyr. cont. Gardin. resp. ad object. 11. col. 199.189 Dialog. col. 6. in 1. Cor. 11 pag. 159. Piscator the●ibus loco 2. p. 78. Sadelius de Sacrament. manduc. p. 300 Danaeus citatus ab And. colloq. Montis. pag. 178. ex suo dialogo. Tilenus' suo Syntagmat. cap. 7. p. 75. Anton. de Dominis l. 5. de republs. cap. 6. num. 178. Reinolds Conference p. 68  Whitaker, & others who affirm, 1. That God cannot place one body in two places by replication or other ways, that is, Christ's body in heaven, 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 Christ's body, with the stone of the sepulchre at his resurrection, with the doors of the house at the entering to his disciples, and with the solidity of the heavens at his ascension, could not be together in one place, but the stone, doors, or heaven were divided, opened, or resolved into some liquid matter. 3. That God cannot draw a camel or a cable-rope, as it is said in the Gospel, though a needle's eye. 4. That God hath no absolute power to do any more than he hath already done. 5. That the position of the archangel Gabriel, Any word is not impossible with God, is not generally to be believed, nor universally to be admitted. All which if they be true, that is, if the divinity be passable, be a mediator, be a priest, and be three, and distinct as the person are; if God be the author and worker of all sin and evil, if the word Trinity, and the prayer, Holy Trinity have mercy on us, 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 needle's eyes, can do no more than he hath done; then is the Deity, the unity, the Trinity, the goodness and the omnipotency of God (all which are by this first article believed) by this doctrine and these Doctors oppugned, and so the Faith of the first article rejected.  
Secondly, in the second article attributed to S. john, is oppugned the work of the whole Trinity, 
(b) Whitak. in his answer to ●. Reinolds Refutation p. 179. & 180. Calu. Catech. & 3. Inst. 23 2. & in Isa. 23. Ber. lib. 2. c●ntra 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.  the Creation of heaven and earth, 1. By Calvin, who will have only the Father properly to be creator of heaven and earth, as to whom alone the name of God by excellency is due, and the Son to be the Vicar of the Father, and to have the second degree of honour after him. 2. By Stenberge, Seruetus, Blandrata, Somarus, Francus, & others cited by Kellison, who deny the Divinity of the holy Ghost, 
Kellis. exemen part. 2. art. 2 Cred.  as the third person in the Trinity, and admit only a virtue from the father, which they call the holy Ghost. But if the father be only God, if the son be inferior as his vicar and second to him, if the holy Ghost be only the virtue of the father, not a person distinct from him; then is only the father, and not the son and the holy Ghost with the whole Trinity, the creator of heaven and earth. Whereby the second article is oppugned. 
The third article of the Divinity of Christ oppugned.   
Thirdly, In the third article, attributed to S. james the greater is oppugned the divinity of the son & second person, jesus Christ his only son our Lord. 1. By Luther who detested the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or consubstantial (signifying the son to be of the same substance with the father) and made the divinity of the son passable with Eutiches, 
Luth lib. con. Ia●. Lat●m.  as I have showed before. 2. By Calvin, Beza, and Whitaker, who admit Christ to be son of the father, but not to be God of the father, 
Calu. ep. 2. ad Polonos anno 156●. & lib. cont. Valent. Gentilem. Bez. lib. contra Hessus. Whita. resp. ad 3. ration. Camp.  or of the essence of the father, or God of God, as the Nicene Creed expresseth, but God of himself, and withal affirms that the father doth not continually & eternally beget the son. 3. By Calvin, Beza, & others before cited who make Christ as God, a mediator 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 mediator, and thereby with Nestorius make him to have two persons. All which if it be true, that is, if the son, or second person as God, be not consubstantial with the father; if he be not God of God; 
Caluinus 1. Inst. 3 in vlt  if he be passable, the vicar and second after the father; if he be a mediator and priest obedient to the father; if he have two persons: then is he not God coequal and coeternal, 
Calu. 1. Inst. 31.9 & 24.  and the same in substance with the father, nor one only son of God, but two persons. And so this third article, 
The fourth article of Christ's humanity oppugned.  jesus Christ his only son our Lord, is oppugned.  
Fourthly, In the fourth article, attributed to S. Andrew, is oppugned the humanity of Christ, and virginity of his mother, Who was conceived by the holy Ghost, borne of the Virgin Mary. 1. By the Vbiquitarians who make the humanity to have omnipotency, immensity & all the properties of the deity, 
Brentius lib. de maiestate carnis Christ.  & so to do all, to be all where, and in all places, which is proper to a divine, 
Molin. 3. par Harmoniae. Bu●er. dial. de corpor. Christ. Calu. harm. in Matth. 2. Beza contra Smidelin. Willet synop. controu. 1. q. 1. in appendi-Martyr. in Rom. 4.  not humane nature. 2. By the Anabaptists, and others who make Christ to have passed through the body of his mother, as water doth through a conduct, and not to have taken flesh of her womb. 3. By Molineus, Bucer, Beza Willet, and others who affirm our B. Lady to have suffered detriment of her virginity in the birth of our B. Saviour, and so make Christ not to be borne of a virgin, which this article affirms.  
Fiftly, In the fifth article, attributed to S. Philip, is oppugned the virtue of the death and passion of Christ, Who suffered under Pontius Pilate, was crucified, dead, and buried. And that many ways. 1. In that the virtue of his passion is not (according to them) general for all sinners and wicked persons, but particular only for a few elect, 
The fifth article of Christ's passion oppugned.  that is, for some certain protestāns, of some one sect who only are the faithful among them, leaving all the rest destitut of any virtue from it, or of any vocation or justification by means of it. 2. In that those elect it cures not from sin, but only covers their sin; remits not sin, 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 sin, but permits him in every action to sin; strengthens him not to keep any one commandment, but leaves him so that he must needs break all. 3. In that it gives to the soul of man neither any life of grace, by which it raises him from spiritual death to life, nor any inherent justice, by which it makes him just before God, clean from any sin, or solid in any perfection of virtue, piety, and good life, nor any virtue by which it enables him to do any good work, to satisfy for any offence, or to merit any reward of glory, or increase of grace; nor any inward unction, by which it adopts him to be, and to be called the son of God, or to be inheritor of the kingdom of heaven. 4. It had in Christ, as it was endured and offered by him, no dignity from his divine person, which did give an infinite value and worth to every action; it had no virtue or validity to satisfy God's justice for any sin, to pay a price sufficient & equivalent for any sin; it could not by all the pains and torments which Christ suffered in body, even to the shedding of the last drop of his blood, avail any thing for man's redemption, except he had suffered in soul also. It could not redeem man from any sin, except Christ besides had suffered all the pains due to sin, even the same torments of Hell, which any damned doth suffer for sin. It so far overcame Christ, that it made him troubled, inconsiderate, abrupt, effeminate, doubtful of God's favour, and forgetful of his office of a Redeemer. It made him wavering, staggering, desperate, & renouncing his salvation. It tormented him with horror of conscience, with anxiety of mind, with sense of God's wrath, and with feeling of the sorrows, pains, and torments of eternal death and hell. All which as it is their doctrine of the death and passion of Christ in their own particular words before cited; so it derogates from the virtue of Christ's blood, & diminish● the dignity of his passion, and is dishonourable, sacrilegious, and blasphemous to his person, and in all oppugnes this article of Christ's suffering under Pontius Pilate. All which is contrary in our Catholic doctrine, as shall afterward be showed, which attributes to the virtue and passion of Christ that dignity, validity, and virtue, that every action, any passion, the least drop of his blood was sufficient & superaboundant to have pacified God's wrath, satisfied his justice, paid the price of sin, & redeemed from sin & hell, all the world and infinite worlds more; and that it did de facto merit for all men inward grace to wash away & remit the guilt of sin, to give life and beauty to the soul, to adopt it to the title of the son of God; that it did give strength to man to resist sin before it be committed, and satisfy for it in some sort after it be committed, to keep God's Commandments, & to merit a reward at God's hands. Of which doctrine whether doth give more honour & virtue to the death & passion of Christ, & his suffering under Pontius Pilate for us, 
The sixth article of Christ's descension and Resurrection oppugned.  let the indifferent Reader be judge.  
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 again from the dead. And first his real descending in soul 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 Devil, & show his Majesty, is oppugned. 1. By those who deny that any Limbus Patrum was ever at all, and affirm that the souls of the dead patriarchs were locally in heaven, though not beatifically blessed by the sight of God before Christ, as 
(a) Calu. Psycopanichia  Calvin & 
(b) Beza lib. cont. Brent.  Beza. 2. By those who deny that as yet there is any local place of hell at all, or any real fire and torments of the damned there, as 
(c) Luth. ser. de Lazaro tom. 7. folio 267.  Luther, 
(d) Bucer. ex Conrado lib. 1 art. 217.  Bucer, 
(e) Brent. apud Hospin. part. 2. folio 308. anno 1562.  Brentius, 
(f) Lohec. disp. 6. pag. 133.  Lobecius, 
(g) Perk. in Apocal. 2. to. 2. col 90.  Perkins, 
(h) Willet. in synopsi.  Willet, 
(i) Calu. 2. Inst. 16.9.  Calvin, & the Divines of (k) Heidelberge. 3. By those who deny his descension to have been either in body or soul substantially, but only in virtue and effect meritoriously, in that he merited the freedom both of the patriarchs before him, and of us after him, from the pains of hell, as Bullinger, Zuinglius, the Divines of Wittemberge, and others. 4. By those who affirm his descension to Hell to have been only in body, not in soul, and that not to the lowest Hell, but only to the grave, or burial; and so Act. 2. Thou shalt not leave my soul in hell, they change soul into carcase, and hell into grave, translating it, Thou shalt not leave my carcase in the grave, as Beza, and Bucer. 5. By those who admit his descension to have been in soul, but yet suffering the very pains of hell, and of the damned, either after his death in hell, 
Bulling. in 2. Act. Wittem-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. Wittemb. 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.  as Luther, Gerlachius, and some other mentioned by Beza, or before his death in the garden, and upon the Cross, as Calvin, Willet, and others before cited. 6. By those who question this article as suspected to have been intruded into the Creed, after it was made, as Calvin. All which opinions as they either deny any Limbus Patrum to have ever been, or any real torments of hell as yet to be; or, as they affirm, Christ to have descended only in virtue and merit, not in body or soul, or only in body to the grave, or in soul to suffer the pains of hell, either after death in hell, or before death upon the Cross and in the garden, are all contrary to this part of this article, in which is affirmed Christ's descending into hell, that is, in soul to Limbus to free the Fathers, and patriarchs there, and to carry them with him into heaven.  
Secondly, his Resurrection from the dead, in the same article, is oppugned. 1. By those who, according to Beza, 
Beza in 1. Cor. 15.  deny all resurrection as yet of Christ's body more than of other men's. 2. By the Vbiquitarians, 
Brentius Kennit. etc. supra in the fourth article.  who affirm his body to have had immensity, and thereby to have been every where in all places ever after his Incarnation. 3. By Calvin, Beza, and other, who deny his Resurrection with the gift of subtlety or penetration, and affirm that his body could not pierce through the stone of the sepulchre, or enter the doors to his Disciples without either the removing, or altering of the nature of the doors, and stone, by resolving them into some liquid matter. 4. By Calvin and others, who deny the rising again of his blood, that was shed upon the Cross, 
Andr. Iu. lib. Nullus & Nemo.  & thereby the resurrection of his whole and entire body. All which, as they deny either any resurrection at all, or the complete Resurrection of Christ's body, or the resurrection of the same with subtlety or penetration, do every one oppugn this article of Christ's resurrection from the dead in such due sense as it ought to be believed.  
Seaventhly, in the seaventh article, attributed to S. Bartholomew, is oppugned both the ascending of Christ to heaven, 
The seaventh article of Christ's Ascension oppugned.  and his sitting at the right hand of God the Father, by power and dignity equal to him in person and excelling all creatures in his humane nature. 1. By the Vbiquitarians, who by the all-presence of Christ's body in every place, take from it all possibility of ascending to a new place. 2. By Calvin, who by giving to Christ a power not equal with God, 
Calu. 2. Inst. 14.5. & alibi supra.  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 all situation either of sitting or standing of Christ's body in heaven, doth oppose both his Ascension, and sitting at the right hand of God. 3. By the same Calvin, and others who deny all Ascension through the heavens by way of penetration, and admit it only by division, and by cutting off the heavens. 4. By those who yield the patriarchs a priority, and deny Christ the primacy of time in ascending to heaven. All which, as they either affirm an every where presence of Christ's body, or a difference of honour between Christ as God, and God the Father, or as they deny either any penetration of Christ's body through the heavens, or any priority of his ascending before other souls, are all opposite to the manner of Christ's ascension, and sitting at the right hand of God in glory.  

The eight article of Christ's judging the quick and the dead, oppugned.  Eightly, in the eight article attributed to S. Matthew, is oppugned the Coming of Christ to judge the quick and the dead, by their general doctrine, that God is author and worker of all sins, that the Commandments of God are impossible, that man hath no freewill, that there is no reward for good deeds, that all sins be mortal and damnable. For these supposed, no way is left to discuss rightly the difference of sins, to punish justly men's sins, or to reward duly their good deeds.  

The ninth article of the holy Ghost, and Catholic Church oppugned.  Ninthly, In the ninth article, attributed to S. james the lesser, is oppugned the belief of the holy Ghost, and of the Catholic Church (both which S. Augustine makes one article). Of the holy Ghost, in that some, as hath been showed, make it only the virtue, not the substance of God; others, expung it out of their Litanies. Others, as the Genevians, deny the adoration of it. Others, as before do make it the author & worker of all sin, the saviour of all sects, who by a persuasion they conceive of it, 
Genevenses Clypeo fidei f. 376.  do every one assure themselves of salvation; which authority, reason, and experience convince to be false. Of the holy Catholic Church; in that some reject the name Catholic as vain, and change it into Christian, others leave it wholly out of the Creed as superfluous, and all of them do generally affirm the Church for many ages to have been latent, invisible, erroneous, adulterous, and antichristian, without either head to govern it, or authority to end any controversies, and to conserve unity, or to punish offenders in it, and without any sanctity in the professors of it, whom they make all to be sinners, and that in all sins generally, and in great sins mortally; & then how can such a Church be truly holy, universal, and infallible, in deciding the belief of articles & determination of controversies?  
Tenthly, In the tenth article, attributed to S. Simon, is oppugned the Communion of Saints, and forgiveness of sins. The communion of saints is oppugned. 1. 
The tenth article of communion of Saints, & forgiveness of sins, oppugned.  The communion of saints in earth one with another, by denying all means of unity in faith under one head and judge. 2. The communion of saints in earth with the souls in purgatory, by denying all prayer for the dead. 3. The communion of Saints in earth with the Saints in heaven, by denying all honour or praying by us unto them, and all knowledge, and praying by them either for us in earth, or others in purgatory. The remission of sins is oppugned by denying all power of priesthood in God's church to pronounce any sentence of absolution, all virtue in Sacraments to have any operation as instruments in the remitting of sin, all infusion of grace to blot out and wash away all uncleanness and deformity of any sin, either original or actual, which according to them, are never remitted or taken away, but only covered, and not imputed. 
The eleventh article of the Resurrection oppugned.   
Eleventh, In the eleventh article, attributed to S. judas Thaddaeus, is oppugned the resurrection of the body, by all who before oppugned the resurrection of Christ's body, and by many who now a days, even in England, admit a resurrection in a like body, but not in the same body which was before.  
Twelthly, In the twelfth article attributed S. Mathias, 
The twelft article of life everlasting oppugned.  is oppugned the life everlasting. 1. By Luther who one while affirms that the soul is made by propagation ex traduce, not by creation, and that the immortality of it is a popish fiction out of the dunghill of the Pope's decrees: anotherwhile, 
Luth. tom. 2. Witemb. an. 1562. p. 51.  that the souls of the just & of many damned do sleep senseless, until the day of judgement, and that dogs, sheep, oxen, and fishes shallbe in heaven for our recreation. 2. 
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.  By Calvin who affirms that the souls of the blessed remain sleeping in the porch, & are not as yet entered into the kingdom of glory, that faith is remaining in heaven, that it is foolish & temerarious to inquire where the souls of the just are, and whether as yet they be in glory, or not. All which & many such like opinions of theirs, as they are the invention of this private spirit, and are both absurd wicked or blasphemous; so are they all plain contrary to the Apostles Creed, and do directly oppugn the articles of it. And thus much of this private spirits doctrine as it oppugneth the articles of the Creed, and in them all faith and belief.    

Of absurdities against Prayer, and the Pater noster. SECT. VII.  

SUBDIU. 1. In general, making all Prayer needless, or hopeless.  

The petitions of the Pater noster & all prayer oppugned.  SECONDLY, This doctrine oppugneth the petitions of the Pater noster, and all manner of prayer and devotion to God; for which we may note, that as by faith we come to know God, and his revealed verities; so by this hope we are animated to attain to the fruition of God, & all that is good for us. An effect of this hope is prayer, by which we are emboldened (in hope to obtain) to speak to God, and ask of him what we stand in need of. Prayer therefore as it is, according to S. Augustine, an elevating of the mind, and a sacrifice to God, a relief to man, a terror to Satan, a safeguard to the soul, a comfort to the Angels, the perfect glory, the certain hope, and incorrupted preserver of all religion; As it is an incense mounting up to heaven; a messenger we sand to God, where ourselves cannot yet come; a ladder by which we climb to the throne of God, and God descends to our vale of misery; a hand which we reach to heaven & which God returns filled with benedictions to us again: so it is not only a special virtue commended unto us by Christ who wils us to pray, and to pray often, yea without intermission, but also a chief practice, the particulars whereof Christ himself did deliver to us both for the matter, what, and the manner, how, we should pray and make our petition. This he did in the Pater Noster, and the seven petitions of it, which being a compendium of all we are to ask, as the Creed is of all we are to believe, we make in it, besides the preparatory preface (which teaches us to have confidence in God, in that he is to us not only a master but a Father, charity to our brethren, in that he is our Father and we all brethren, his children by creation and adoption, and a Reverence both to God's Majesty as residing in heaven, and also to his Saints and servants in whom specially as in the heavens he dwells and reigns by grace, as S. Augustine expounds it;) besides, I say, this preface or preparation we make seven petitions of seven several things unto God, in which we desire blessings at God's hands, 
The seven petition of the Pater Noster.  either positive of good things to be obtained; or preservative from evil things to be avoided. The positive blessings we crave are either spiritual or corporal; the spiritual are, 1. the sanctification of God's name in the first petition, that is, either true knowledge of him, or right honour to him, or constant perseverance in him. 2. The coming of his kingdom in the second, that is, the dilatation of his Church on earth, the increase of his grace in our hearts, & the obtaining of his glory in heaven. 3. The obedience to his will in earth, as it is in heaven in the third, that is, as Gods will is done by Angels, so it may be done by man, as it is done by the just, so it may by sinners, as it is wrought in the spirit, so it may be in the flesh. The corporal blessings we crave, are our daily bread in the fourth, that is, either temporal food for the body, or doctrinal for knowledge of the understanding, or sacramental of the Eucharist, and whatsoever is convenient for both soul & body, & these are the four first petitions of positive blessings. The preservative blessings are from evils from which we desire to be freed, & those either evils passed as sin, forgive us our trespasses, in the fifth against God, our neighbours, or ourselus, by commission or omission, by thought, word or deed; or evils present lead us not into temptation in the sixth, that is, permit us not to fall into any occasion or danger of sin by concupiscence of the flesh, vanity of the world, and malice of the Devil; Or evils to come, deliver us from evil in the seaventh, that is, from all pain due to sin original or actual, by affliction in this life, or by torments in the next life either in Purgatory, or in hell, and from whatsoever may hinder us from God, and all goodness in this or the next life. In which are summarily contained all the things pertaining to the honour of God, or necessary for our body or souls, in this life, or the next.  
It remains to show, that the former positions of the Protestants do: make all these petitions needless, 
All prayer made needless and fruitless by this doctrine.  or fruitless; needless, as of things certain, which need to be asked; fruitless, as of things impossible which cannot be obtained: which is showed two ways, first in general of all prayer; secondly in particular, of these petitions. In general thus, 1. That prayer is needless which prays for that which is certain & cannot fail us, as either already past, or assuredly possessed, or to come; as for example, that Christ should be borne or crucified 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 Sun should rise, or that men should rise at the day of judgement, which they are sure to do. Again, that prayer is fruitless which prays for that which is impossible to be had, as for a mother to pray that she were a Maid, and Virgin again, or for that an old man to pray that he were young again, and might never 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 favour of God, for perseverance in Faith, or for the glory of heaven, their prayer is as needless, as to pray for the birth of Christ past, or for the day of judgement to come, because every one by his special faith believes as certainly that his sins are forgiven him, as by his general faith, that Christ was crucified for him; as assuredly that he shall persever in faith and come to heaven, as that there shallbe a day of judgement and resurrection of his body; therefore prayer for the one is as needless as for the other. Again, if they pray for God's grace to wash them from sin, to keep God's commandments, to avoid concupiscence and lust, and to love God above all, and not to offend him, their prayer is as fruitless, as to pray for God's grace to keep them ever being sick or ever dying, or to leap over the sea, or fly to the stars, because according to them, the one is as impossible as the other, therefore as hopeless to be obtained by prayer as the other. 2. To pray for the preventing of any evil, whether it be malum culpae, as sin, or malum poenae, as punishment, and whether it be punishment temporal as loss of goods, affliction of body, or death of friends; or spiritual as loss of faith, of God's favour, and of the joys of heaven, or to pray for the obtaining of any good either temporal, as riches, health, or the life of friends; or spiritual, as the good of God's Church, the remission of our sins, and our perseverance in state of grace, or obtaining the kingdom of heaven, is both needless and fruitless, because all as well evil as good shall infallibly fall out as God hath, according to his own irrespective, immutable, & inevitable will & pleasure, decreed and appointed it; therefore needless it is to pray for the obtaining of good, and fruitless to pray for the preventing of evil, because both must fall certainly as God hath ordained & decreed. What end or use therefore is there of prayer, since the event and the effect will be the same as well without prayer as with prayer, all as God, without any respect or foreseen consideration of us, or our deserts, or prayers, or other works, hath according to his own absolute will decreed and appointed to happen to us.  
Thirdly, willingly to do any act which is believed and supposed to be a sin, 
All prayers are sins.  and that mortal deserving eternal damnation is unlawful, sinful, and damnable, and so not to be done with a good conscience: but such is all prayer, even the best and devoutest we can use, according to their principles, because every work, even the good works of the best persons, according to Luther, Illyricus, Calvin, Beza, Paraeus, Whitaker, tindal, and others, are sins, 
See above in the first subdivision.  mortal sins, damnable sins, and nothing but sin, even in the just and elect, though no more imputed to them, than their bad works of adultery, murder etc. which they say are not at all imputed to them. Therefore all prayer, how good or devout soever, is a sin, and that mortal and damnable, & so is unlawful, sinful, and damnable, and not to be used more than swearing, lying, drinking, both being sins and neither imputed & punished as sins in the elect, in whom they are covered, and both imputed and punished as sin in the reprobate in whom they are never forgiven. All which is confirmed diverse ways by the express words, first of Luther, who affirms, 1. That no man obtains any thing at God's hand for any dignity, either in his prayer or in himself, but only by the bounty of God. 
Luth postil. in Domin. 5. post Pasca fol. 263.  Also, (which he constantly avouches) that the just man doth sin even in praying, according to that of David. Let his prayer be a sin. 2. By the words of Illyricus, who affirms, that prayer is no good work but a begging of wages. And of Bucer, 
Luth serm. de Ascense.  and Calvin his scholar who both affirm, that Christ did not prescribe us to pray in these very words of the Pater noster, but showed to what end, 
Illyr. clave Scripturae part. 2.  and with what affection we should pray. 3. By the practice of many Precisians, or Familists in England, witness D. Smyth, who use to protest they will rather dye, then say the Lords prayer. 4. By the practice of the purer fort of Protestants, 
Smith c●llat. cap. 1. art. 13  who have left off, & condemn all saying of canonical hours and devotion in the Church, & have not only turned all public praying into preaching, never using any at all in their meetings: but also did for example, in France pull down & destroy (witness Riche●me) in one six months no fewer than ten thousand houses of prayer, 
Rich●om. idolitria Hugonotica l. 2. c. 28. pag 177. & cap. 29 p. 182.  or Churches in 400. Cities, which they by rebellion kept from their sovereign King and Prince. By all which is apparent not only how little they esteem either Prayer, or houses of prayer, but also that, according to their grounds, all prayer in general is needless and fruitless, yea sinful and damnable, and so not to be used and practised.   

SUBDIU. 2. In particular, opposing all the seven Petitions of the Pater Noster.  
IN particular, that by this doctrine is oppugned all & every part and petition of the Pater noster, shall likewise be proved. For first in the preparation Our Father which art in heaven, 
The Pater noster oppugned by the Protestant doctrine.  how can they call or esteem him a loving Father, whom they believe to be a cruel and unjust judge, who decreed and created them to sin, that, for that he might damn them? Or what confidence can they have in the mercy of this Father, who is thus rigorous to them in his justice▪ and more than justice? How can they call or esteem themselves his children by adoption from whom they receive no inward grace of justification? How can they call him our Father, or the Father of all, whom they believe as a Father to have predestinated, called, and given means only to a few, and as a cruel judge to have excluded all the rest, and the greatest part (of which every one may justly fear himself to be one) from any possibility of vocation, grace, or salvation? How can they expect from him a crown of glory in heaven, of whom they believe they cannot merit any reward in earth? Why should they not fear a heavy hand of justice, yea despair of any kind of mercy from him, who beyond justice, hath proceeded so terribly as to predestinate so many to so great pains as are the pains of hell, who had deserved or given no cause of any pains at all? Who can imagine that God dwelleth in the just and elect as in the heavens, who are so foully stained in every part of their soul with the deformity of all sin and iniquity, that no one part, or action of them is clear and unstained from sin? Surely they who believe this of God, and his cruelty, and of man and his deformity cannot confidently say neither Our Father which imports God's mercy to man, & man's confidence in God, or Which art in heaven▪ which specifyes that as God dwells in the just, so they as the temple of God, should be pure and clean, and bright like to heaven.  
Secondly, how can they in the first petition say, Hallowed be thy name, and hope that they by true love, honour, 
The first petition  and obedience to God can sanctify, and make holy his name by their life and actions, who believe that every action they do, even the best they can do is a sin, and that mortal, & damnable? Surely to pray that by actions which are profane, we may sanctify God's name; that by works which are offences to God, we may please God; that by deeds which are damnable and deserve hell, we may praise God, and deserve heaven; is a prayer not only so hopeless, as it is not possible, but also senseless, that no reasonable man can be imagined to make it.  
Thirdly, how can they wih confidence say, Thy kingdom come, that is, 
The second petition.  that Christ may reign as a King either in his Church by faith, or in the faithful by grace, or in heaven by glory, who believe and profess that Christ was not able to preserve his Church for so many ages together, without error of Antichristianity and Idolatry, no not so much as in extancy or visibility, nor yet hath power by grace so to reign in any his servants, as to master any sin or temptation to sin, or to perform any one commandment, or to do any one action, which is just and not sinful. Surely weak is that King, & poor is that Kingdom, where neither the King hath power to protect his subjects from the invasion of the enemy, nor the subject hath ability to perform any action which may tend to the honour and service of the King. Again what needs any man to pray that either Christ may reign in him by grace present, or that he may reign with Christ in glory to come, who is certain and sure by his special faith (as all Protestants say they are) that both he is for the present in state of God's favour, and also shallbe for the future in state of glory in heaven? Surely, he that believes this needs not to pray either for pardon of sins, which he is sure are pardoned, or for his obtaining heaven, which he is sure to obtain.  

The third Petition.  Fourthly, how can any one in the third Petition, say, Thy will be done in earth as it is in heaven? Understanding that Gods will should by us be performed in doing good deeds, and avoiding bad, & that we should conform ourselves to the will of God both in the material object, by doing that which he will have done, and in the formal by doing it both for the end and after the manner as he will have it done; who believes, 1. That man hath no freedom or power to work the will of God. 2. That Gods will is wrought in every action as well bad as good. 3. That the will of God in performing his commandments is impossible. 4. That good works in this life are neither meritorious, nor necessary, nor yet possible. 5. That in earth every man, and every action of his is sinful and unclean, and in heaven every Saint, & Angel, and every action of theirs is good, pure, and perfect. For, as it is needless to pray, that Gods will be performed, which inevitably shallbe performed both in good and bad actions, in which man hath no liberty or power; so it is bootless to pray that men may either be freed from sin, or may do good works, or may fulfil God's commandments, or may do his will in earth, as Saints and Angels do it in heaven, because according to their belief all this in this life is impossible, and neither ever was, nor ever shallbe by any, at any time performed. In vain therefore is it for us to pray, that we may conform ourselves to the will of God either in the affirmative precept, in doing that which he commands; or in the negative precept, in omitting that which he forbids; either in the material object, in doing what he commands, or in the formal, 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, Give us our daily bread? 
The fourth petition.  Understanding either of temporal sustenance for the relief of the body, or of Sacramental food, the body and blood of Christ, who believes either that the decree, will, and ordinance of God doth impose an infallible and an inevitable necessity upon all things, whereby all things necessary willbe provided for us as God hath ordained without our prayer; or that the Eucharist is not the true body and blood of Christ but only a figure or sign of it, because the belief of the former takes away all necessity of praying for temporal sustenance, and the misbelief of the latter opposes all desire of the supersubstantial bread of the body of Christ in the Eucharist.  
Sixthly, how can any man with confidence say, Forgive us our trespasses, as we forgive them that trespass against us? 
The fifth Petition.  Understanding by trespasses his debts or sins, by forgive, remit or take away the same. For if Faith be precedent and presupposed to prayer, as it is (for else how can we as we ought with faith and confidence ask and pray) and the same faith (as they say) doth assure us by a certain and infallible persuasion that our sins are already forgiven or not imputed; then surely in vain, needless, yea foolish is our petition to have them remitted or not imputed. 2. If every good work be a sin (as they defend) and that mortal, then by sin and that mortal (such as is the saying, though never so devoutly, of this prayer and petition) is sin remitted, and so committing of sin should be a means to obtain remission of sin, which is most absurd, as though the committing of a new offence should be a motive to pardon the old. 3. If no sin be remitted in this life, but only covered and not imputed, then in vain, and hopeless is our prayer for remission and taking away our sins, as of a thing impossible, and needless; and bootless 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 never shallbe imputed; either therefore fruitless and hopeless, as a thing impossible, is the remitting and taking away of our sins; or needless & fearless, as a thing certain, 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 enjoyed: needless therefore, or hopeless is this petition of forgiveness of our sins, by their principles.  

The sixth petition.  Seaventhly, how can any man with confidence, in the sixth petition say, Led us not into temptation? that is, into no danger or occasion of sin, into no consent or act of sin to to come, who believes, 1. That God wills and works all sins and occasions of sins. 2. That as he hath already decreed, so every action and occasion must be. 3. That by no sin he can fall from Faith or grace, or loose heaven; for if all sin be inevitably determined, than it shall infallibly be wrought by God as he hath determined. And if every action in man be a sin, then impossible it is to be freed from it, & so hopeless is the praying for that end. And if no sin can hurt a faithful Christian, nor hinder him of heaven, or deprive him of grace; then in vain & needless is all prayer to be freed from temptation to sin, which can neither hurt, nor hinder any faithful person from heaven. In vain therefore, and to no end or benefit is the saying of this sixth petition, Led us not into temptation.  
Eightly, how can any man with confidence say the seaventh petition, Deliver us from evil? Understanding it of the pains and punishments of sin, or impediments of good things, 
The seaventh petition.  to be inflicted, either in this life, or in the next, who believes that no temporal punishment, either in this or the next life, remains to be endured after the guilt of sin be remitted, and that all pain or misery inflicted by the Devil or man is from God, the Devil and man being only instruments, and that forced & necessitated to it. For where no punishment remains as due either in Purgatory, which they believe not, or in this life, in which only faith satisfyes and remits; Where also the inevitable decree and hand of God doth will, and work all punishment in body or goods, and where all things do fall out infallible as God hath disposed, there all prayer to prevent punishments for sins, or to remove impediments of good things, is both needless, because, as well without as with prayer, the event must fall as God hath disposed, and also fruitless, because by it no punishment of sin, or impediment of good things ordained by God can be prevented. To what end, or with what confidence therefore can any, who believes the former doctrine, say these petitions of the Pater noster, sith by virtue of it all prayer in general, and this of the Pater noster in particular, is made either needless as of things which are certain to succeed without it, or hopeless as of things which are impossible to have any effect by it? And thus is showed 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 obtain at God's hands any benefit for us, or remove any evil from us.    

Of absurdities against the observation of all laws, and chiefly of the ten Commandments. SECT. VIII.  

SUBDIU. 1. In general, how all laws are made impossible, and not obliging.  
WE have showed how the Protestant doctrine overthroweth the articles of the Creed, and the petitions of the Pater noster, and in them all certainty of faith & all exercise of hope by making of prayer: 
The Protestant doctrine overthroweth the ten Commandments.  it remains that we show how it likewise frustrates all precepts, & laws which tend to good life by bidding good, and forbidding evil, and among them in particular the Decalogue of the ten Commandments, and thereby openeth the gap, and looseth the reins to all liberty of sin, and looseness of life, to the ruin of Charity. For which we may note, 1. That laws (which ever have been, at all times among all nations, 
The praise of laws.  used as the chief means to withdraw men from evil, and to prepare them to good (by punishing the one, and rewarding the other) have always by wise men been esteemed of that dignity and necessity, that according to Pindarus, they are the invention and gift of God, according to Chrysippus, 
Aristot. 3. Polit.  that they are very God himself, who gives them, & the Queen of all actions divine and humane. According to Aristotle, they are the rule of justice and injustice, 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 whom we ought to obey, 
Cicero. 2. de natura Deor.  and the Captain whom it is fit to follow. According to Tully, they are the establishing of right, & the suppression of wrong. According to Demosthenes, the sinews of the City, and the strength of it against the wicked. Without which saith Plato, 
Plato lib. 4. de Legibus.  a commonwealth is not a commonwealth. And according to which if men did not live they would nothing differ from beasts. 2. These laws, are some natural of reason, 
The diversity of laws.  and a man's conscience; some positive, divine of God, which were established either by Moses in the old law, and were either moral, ceremonial, or judicial; or by Christ, and his Apostles in the new law, and are yet of faith and Sacraments, Charity or good life; some humane, which are either Canonical of the Church, or Civil for all nations, or particular of several countries, all which being just, promulgated, and known, do oblige, and that in conscience under sin to the performance of them. 3. Among these laws the chiefest and most in force are the Decalogue, or the ten Commandments, which being laws moral of good manners, and agreeable to natural reasons, are not with the ceremonial and judicial law (which were given only for that time and estate of the law of Moses) abrogated, but stand still in force, 
The division of the ten commandments.  and oblige all men and nations to the performance. 4. In these ten Commandments we are commanded to perform 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 Commandment. 2. Reverence in word, in not profaning his name by vain swearing, in the second. 3. Obedience in fact, by keeping his Sabbath and Festival day, in the third. 4. To our Neighbour, we are to give, by affirmative precept, honour to our Parents and Superiors, in the fourth: and by negative precept to avoid all wrongs done to our Neighbour, 1. By exterior fact, either to his own self by killing, in the fifth, or to his second self, his wife, by adultery, in the sixth: or to his goods, by stealing, in the seaventh. 2. In word by false witness, in the eight. 3. In hart by unlawful desiring either his wife by concupiscence, in the ninth; or his goods by avarice, in the tenth Commandment. Which Decalogue of ten Commandments doth oblige to performance, not only Christians who profess the name & faith of Christ; but also all sorts of men or women endued with reason, whether Jews, Turks, Pagans, or whomesoever.  
Now, that the Protestants by their doctrine do abrogate all these laws, not only of Church or Commonwealth, but also of God, of Nature, of the ten Commandments, and whatsoever, & leave man obliged to the performance of none, but by the liberty of their Gospel freed from all, as having it in their free choice whether they will keep or break any Commandment of God, Church, or King; and that they do thereby draw back from the practice of any virtue, & draw forward to the practice of vice, and so remove all encouragement to virtue, and propose all enticements to vice, by which they do open a wide gap to all liberty and looseness of life, and give a free passage to all concupiscence and sensuality of sin, to what any man's imagination, or affection shall lead him: That this their doctrine (I say) doth this, shall by these, and the former positions, and illations upon them, be convinced.  
For first they take away from the Christian-common-wealth all superiority, by affirming that among Christians is no superior, that a Christian is subject to none, but only to Christ, who only is his immediate superior, as 
(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.  Luther. 2. They take away from Superiors all spiritual and temporal power to make any laws, affirming, as 
(b) Luth. lib. contra Regem Angliae tom. 2. fol. 346. De capt. Babyl. fol. 77.  Luther, & 
(c) Cal. 4. Inst 10.7. & 8. In 4. jac. 12. Confess. Basil art. 10.  Calvin do, that to make laws and to rule by laws is proper only to God, & that no man can forbid that which is not forbid by Christ. 3. That they take from laws all obligation to bind in conscience, affirming all, as 
(d) Luth. in 1. Pet. 2. to. 5. fol. 464. de bonis operibus fol. 577. lib. de confess. ad Francis. Act. Wormatien. tom. 2. fol. 172. Deseruo arbitr. tom. 2. fol. 431. Calu. in 4. jacob. 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. Whitak. 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.  Luther, Calvin, Zuinglius, Beza, Martyr, Danaeus, Whitaker, Perkins, & others do, that no Magistrate or Laws are to be obeyed for conscience, that all laws of men are to be abolished, that the laws of the Apostles oblige not but for scandal, that there is no sin or obligation in conscience to any law, but of God. 4. They derogate from God's laws, holding that it is impossible for any man though just to perform and satisfy the law, or to keep the Commandments, or any one of them, that therefore the law commands things impossible, which is a fundamental point of Christian religion to be believed, and that the contrary, which affirms the keeping of the law to be possible, and the gaining of heaven to be proposed conditionally if we keep the law, is a wicked persuasion. So the Confession 
(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. antidote. 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 Whita. 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.  of Auspurge and England, so Luther, Melancthou, Calvin, Beza, Danaeus, Whitaker, Perkins, Scharpius, Adaemus Francisci, and others. 5. They abolish the moral law of the Decalogue, or ten Commandments, affirming, that it is free and nothing belongs to any just regenerate, and pious person, & that the breach of it to any faithful shall not be imputed as a sin, nor punished as a sin; thus 
(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. joan. 5.3. & in c. 2. v 7. Tindal. apud Foxum in acts edit. 1610 pag. 1140. Bucan loco 29 Bulling. Decade. 5. ser. 8.  Luther, Melancthon, Zuinglius, Martyr, Calvin, Beza, Whitak. Tindaell, Bucan. Bullinger and others, whereupon they infer that the observation of the law is not necessary to salvation: thus 
(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.  Luther, Calvin, Perkins, Piscator, Paraeus, and Martyr: That no Saint as yet ever did fulfil the law and obey it, nor love God with his whole hart, as the law requires; thus the 
(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.  Confessions of Auspurge, Scotland, and Bohemia, Luther, Calvin, Brentius, Paraeus, Danaeus, & others. And that we should not use any prayer for that end, that we may fulfil the law, but only that we may endeavour to fulfil it; thus 
(i) Calu. in Matth. 6.10. Perk. in 3. Gal. col. 135.  Calvin, Perkins, and others do affirm. To which assertions if we add their other positions before mentioned. 1. About good works, that they are not pleasing to God as any worship to him, but are all sins & that mortal, and neither free, nor meritorious, nor necessary, nor profitable, nor possible, nor any cause of salvation, & therefore can have no dignity, no merit, no reward, no crown of justice. 2. About sin, that God wils, works, and is pleased with sin, doth predestinate, command, tempt, & necessitate to sin, & that no sin is imputed to the elect, that no sin can be avoided, that no sin is any cause of damnation. 3. About justification, that only faith doth justify, & that by assuring a man of his justification, which once had can never be lost; that no justice is inherent but all imputed, that none doth take away any sin but only cover it, that none doth make a man just before God but only before man. If, I say, we add these their positions and doctrine (which are their common Tenants, and before proved) to the former, it will evidently appear that their doctrine of itself, without any wresting or forcing it, is a spur to vice and a bridle to virtue, is a retractive from good life, and an attractive to bad, & doth stoup the way to a mind inclined to moral honesty, & open the got to one disposed to looseness and liberty.   

SUBDIU. 2. In particular, how many ways the Protestant Doctrine encourageth to the breach of all laws, and to all lewdness of life.  
AND first, if a man should believe not only the articles and points revealed in Scripture, but also the consequences deduced from them (as most Protestants hold) then may every Protestant out of these their former principles, by evident consequence deduced, believe and practise these, & such like positions and practices which draw from all piety to impurity, and which do evidently follow out of the former principles.  

Absurdities which follow upon the impossibility of keeping Gods commandments.  First therefore, he may reason and accordingly practise thus: The observation of the ten commandments, yea of any one, is impossible, and by the liberty of the gospel I am freed from all obligation to any, as well moral as ceremonial precepts, Ergo in vain do I labour to keep them, in vain do I endeavour to abstain from idolatry, perjury, profaning the Sabbath, disobedience to Superiors, murder, adultery, theft, false witness, concupiscence, or the like, because it is as impossible for me to keep them as for me to leap over 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 therefore may as well break the Sunday as the Saturday, as well commit fornication as eat pork or bacon, as well omit duty to parents or princes, as circumcision or the paschal lamb sith all are equally abrogated, and neither sin nor punishment of either is imputed; Ergo, Why shall not I as well commit, as avoid swearing, drinking, murder, adultery, or the rest? Why not as well yield to, as resist concupiscence? Why not as well consent, as descent, as well follow, as forbear my pleasures, as well feed, as bridle my appetites and passions? because both are against the commammandement which is impossible to be kept, and neither imputed to me for sin, which by faith is fully remitted.  
Secondly, He may reason, 
Upon the no● obliging of laws in conscience.  and accordingly practise thus: No prince or Prelate hath any power to make laws which shall oblige the subject in conscience; Ergo I am not bound in conscience and under any sin to obey them, but may, (so as public scandal or punishment can be avoided) break them at my pleasure, so it be private and unknown; therefore may I underhand break the Canons & injunctions of the Church, and use simony, bribery, and the rest: Therefore need I not observe the laws of the common wealth, but may bring in or trasport forbidden goods, deny tolles, taxes or imposts, break any statute, either as a magistrate, or as a subject, so I can avoid scandal and punishment, because under sin, and in conscience I am obliged to none of these laws, and statutes.  
Thirdly, He may reason and practise thus: 
Upon good works being sins.  No good works are meritorious, none are necessary, none are possible, all, even the best, being sins, and that mortal, as infected with original sin, and defective from the law; Ergo, in vain do I labour to do good works which are impossible, in vain do I labour to serve and please God by them, sith all are sins, and that mortal; Why therefore shall I do rather good works, then bad? Why live I piously, rather than wickedly? Why do I justice, rather than injustice, make restitution, rather than commit rapine? Use praying, rather than swearing? frequent Sermons, rather than Taverns? because neither the one nor the other deserve reward, or are pleasing to God, and both the one and the other are damnable sins and deserve hell, but neither are imputed as sins; but both covered by the justice of Christ, apprehended by my faith.  
Fourthly, He may reason and practise thus: 
Upon only faith justifying.  Only faith doth justify, & justifying doth infallibly make me as certain of remission of my sins as I am of Christ's death, and thereby certain of my perdestination, and election, (for none are truly faithful and justified but the elect) and certain also of my perseverance and glorification (for faith once had cannot be lost:) What then need I to fear, either for servile fear, any punishment of hell? because I am sure of heaven: or, for filial fear, any offence of God? because I am sure that he imputes no sin or offence to me, and that neither he will forsake me, nor I can fall from him: or, for reverential fear, any Majesty and goodness of God who will not be offended for that which is wild & wrought by himself? And because his laws or precepts are above my power, and, as impossible, do not oblige in conscience, what need I to make any conscience of any sin either passed, or committed, or to come and in danger to be committed? because I am sure that none shallbe imputed, that none can take from me God's grace and favour, that all by faith are covered, and that my Baptism was to me a sign and seal of remission of all sins past and to come? What need I either contrition or sorrow, either penance or satisfaction, either fasting or good works, either prayer or preaching, because I am sure that all satisfaction is made for me by Christ, & that any sin of mine is impossible, that also my prayer & penance are sins; that my sins are already forgiven, & that I am certainly the son of God; and so certain to continue, and to come to heaven.  

Upon want of freewill  Fiftly, He may reason and practise thus: I have no freewill 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 ordained me to do: Ergo, unreasonable is God, who hath imposed upon me precepts which I have no power or freedom to perform; unjust is God, who punishes me for doing that which he wils me to do, & in which I have no freedom of will to the contrary; Impious are magistrates and judges who punish me for that which God wils, commands, & compels me to do; Impossible is all virtue and vice in me which can be no more virtue or vice in me then in a beast, if I want freedom of will; foolish am I, who labour to do that which I have no power, or liberty to do. In vain do either laws terrify me, or superiors admonish me, or preachers exho●r me to that which I have no power, liberty, or freedom to omit or commit, to choose or refuse. All which follows upon 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 own mere widow, 
Upon absolute predestination to damnation.  without any respect to me or my demerit, whether I shallbe damned or saved, the one or other as he hath appointed; In vain 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. Again, God doth will, command, and work, as the principal agent, all sin which is wrought in me, why shall I therefore detest that which God wils, or avoid that which God commands, or not do that which God wils, commands and works in me? Again, if I be an elect, God gives all means so certain of salvation that I cannot reject them; if I be reprobate he denies me all means necessary, either of the merits of Christ offered for me, or of grace and faith sufficient for me: In vain therefore is all my labour, because if God hath prepared for me means effectual they willbe applied as they are decreed without me; if not, they will not be obtained by me and my care: let therefore all care of heaven or hell be left to God and his ordination, and let us live merrily, fare daintily, spend freely, feed our sense and appetit fully, and leave all care or cogitation of heaven or hell to God's decree and ordinance, which according to his will, not our care, will have the effect which he hath appointed. This follows in reason, and thus in reason may any one infer and reason, supposing he believe the aforesaid false principles.   

SUBDIU. 3. To what vices the Protestant doctrine leads. 
The Protestant doctrine doth nourish vices.   
SEAVENTHLY, For vices in particular, how every one doth receive life, growth, nourishment, and encouragement by this their doctrine, & how men may be whetted and animated to the free exercise of the same vices by virtue of it, may by these reasons appear. 1. Sloth (which, 
Of sloth.  saith the wiseman teaches many evils 
(a) Eccls 7.33 Bern. de considerate. lib. 2. Chrisost. lib. de lapsu. , and is the stepdame saith S. Bernard, of virtue, the mother of sin; and the root and nurse, saith S. Chrisostome, of desperation) is by this doctrine nourished. For who will labour who assures himself that his labours, works, and sufferings have neither any reward, nor make any satisfaction; but that they deserve hell and eternal punishment, and that by them he can no more please God perform his will, or fulfil his commandments than he can reach the stars or leap over the seas, and that he hath no freedom or liberty of will, but must do as by God he is appointed and compelled, and that only faith, and apprehension of the justice of Christ will suffice to his justification and salvation.  

Of Lust.  Secondly, Chastity which is commended in scripture, as deserving immortal praise by God & man 
(a) Sap. 4.1. ; as of more worth than all weight 
(b) Eccl. 26.20. ; as the fruit of the spirit 
(c) Gal. 5.22 23. ; and as that which makes pages, or followers of the lamb 
(d) Apoc. 14.4. Cyp. lib. de 12. abusibus.  Christ jesus; & is indeed according to S. Cyprian, the ornament of noblemen, the nobility of mean men, the beauty of the deformed, the comfort of the sorrowful, the augmentour of beatitude, honour of religion, the diminisher of vices, the multiplier of virtue, and the spouse of the omnipotent, and which was so embraced in the Primitive 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 virtue and pearl is debauched, & Luxury (which is, as one calls it, the gate to hell, 
Boetius de scholast. disciplina.  the way to iniquity, the biting of a scorpion, the birdlime of wickedness, and the fountain of perdition) is fomented and increased by this doctrine. For who will labour to live chastely who believes, as they teach▪ that Chastity is impossible, 
Luth serm. de Matrimonio tom. 5.  and no more in man's power than it is not to be a man; that a woman is as necessary as to eat, drink, sleep or sneeses; that marriage is as gold, virginity as dung; that all are to be condemned as guilty of murder who do not give themselves to beget children? Who will abstain from any sensual lust, and brutish concupiscence, to which his affection leads him, who persuades himself that a man or woman sins as much in having a suggestion or motion of concupiscence, though resisted, as in consenting, delighting, or acting the sin itself; that it is no more sin to yield, then to resist lust; that the sin is pardoned before hand by virtue of the seal of Baptism, and no more imputed by the means of faith then though it had never been committed. He surely that is taught this, and believes this, and withal that neither this nor any sin can expel, or take away his faith, or damn him (Infidelity only excepted) is foolish if he fear sin, and is senseless and labours in vain, if he seek and labour to bridle his concupiscence, to mortify his affections, to resist his temptations, or to restrain, or not give himself 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 believes thus, as thus he is taught, needs not fear any detriment to his soul or any punishment of his sin, or any offence of God: what therefore can, or at least will restrain him from following his fleshly appetites, specially in secret?  
Thirdly, Cruelty (which how odious it is, 
Of cruelty.  is by diverse examples before declared) with all rage, ire, and revenge, and the practice of them is by virtue of this doctrine dangerously persuaded: for who will not be encouraged to inflict any severe punishment and cruel tortures for any little offence committed against him, who believes that God ordains souls to such horrible punishments in hell for no offence committed, or foreseen to be committed against his Majesty? Who desirous to imitate God, will not rather exercise, then detest actions of all cruelty and tyranny, when he believes that God is a judge so severe, cruel, and tyrannous, that he ordains and creates men to damnation and sin, and for the same sin which himself commands & works in them doth himself torment them with those horrible torments of eternal fire in hell? Who may not be incited to lay upon subjects and servants any command though never so heavy and intolerable, when they read & believe that God lays upon all men precepts which are impossible to be performed? Who will bridle his rage and fury of passion when he persuades himself that he offends Gods as much in resisting, as in yielding to it; and that neither Gods particular favour, nor his special faith and ●ustice is lost, nor any sin shallbe imputed, or punishment inflicted upon him for the sin, though in his rage he should kill, murder, and use all revenge upon his enemies? What needs therefore any man to fear, or care in conscience what secret murder or villainy he contrives or works, so he can but avoid the shame or the world, or the punishment of the laws?  

Of Pride.  Fourthly, Pride which is the sin 
(a) Prou. 8.13.  which God hates, & is 
(b) Prou. 16.5. Eccles. 10.14 15. Greg in Moralibus. August. in Epistolis.  abomination to God, and the beginning of all sin, & apostasy from God; Which is, according to S. Gregory, the root of all evil, and the queen of all vices; Yea according to S. Augustine, the beginning, the end, and the cause of all sins, and which makes us like to the devils, as humility doth to the Angels: This pride is by this their doctrine kindled, and as by bellowes blown and set on fire. For what a strong motive to pride and rebellion against all superiors is it, for one to persuade himself that he is by his private spirit immediately taught of God, understands all doctrine reveiled by God, needs no instruction or direction from his Pastor, but may judge and censure him, yea & with him all the ancient Pastors, Doctors, Bishops, and Saints of God's Church, and may prefer his own private judgement and opinion before the general judgement and doctrine of God's Church? How forcible a persuasion to pride and presumption is it, for one to assure himself that he is sure of God's favour, and of keeping it▪ of remission of his sins, 
Luth. tom. 5. mar. in 1. Pet. 1. Zuing. tom. 1. acts disput. Tigu● apud K●l●if. ex●m. part. ●. exam 13 cap 8. & Calu. Turcis. lib. 3. cap. 1.  and of perseverance in grace to the end, and that no sin or offence can separate him from the favour of God and from heaven? yea that he is as just and perfect as Peter, Paul, and the mother of God▪ that God favours him as much as he did Christ, and will as assuredly free him from hell and bring him to heaven a● he hath done Christ, and that without any his labour; that he hath as much right to heaven as Christ hath, and can be no more damned than Christ can be. Which, are Luther's and Zuinglius words. The assurance of all which cannot but be a vehement persuasion to cause any man highly to esteem of himself, and to neglect all humility and fear of himself, and all care with fear and trembling to work his salvation. By all which is evident that this Protestant doctrine is a great motive and incentive to all idleness, lust, cruelty, and pride, and so to all other vices; and a strong impediment to the practice & exercise of all contrary virtues and perfection.   

SUBDIU. 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 appear, and the more fully by example and practice be convinced, I will produce the open confession of many prime Protestants by whom this fruit and effect of this private spirit, and the doctrine of it, is confessed in their practice. 1. In general, of all the common people. 2. More particularly of their Ministers and masters. 3. Most specially of the chief founders & pillars of their religion. By all whose confession 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 man's nature, nor a national vice only, nor yet an abuse of doctrine, or a defect of good order and discipline; 
The confessed bad life of the Protestant common people in Germany.  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 virtue of it gaining breath, strength, and ability.  
And first concerning the vulgar and common people▪ For Germany where the Gospel began, 1. Luther confesseth that the world groweth daily worse; that men are now more revengeful, covetous, licentious than they were ever before in the Papacy 
(a) Luth. postil. super Dom. 1. Aduentus. . That, Before time when we were seduced by the Pope, every man did willingly follow good works, and now every man neither faith nor knoweth any thing, but how to get all to himself by exactions, pillage, theft, lying, usury &c. 
(b) Luther. Dom. 26 post Pentec●st. Luth. serm. c●nniual. Gerard fol. 55. Luth. in joan 15. tom. 4. Germ. Witt. fol. 220. siue tom. 7. Ger. jen. fol. 162. b. §. 3. Domestica Postilla Norinberg. contion. 8. Dom. S. Trinit. fol. 79. §. 2. aut 87. §. 3. Tom. 2. Ger. jen. in sentent. de utraque parte f. 103. & tom. 7. Germ. Witt. 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. . That, It is a wonderful thing and full of scandal, that from the time in which the pure doctrine of the Gospel was first recalled to light, the world should daily grow worse. That no History of the Gentiles made mention of so diabolical malice & hatred as is found among those to whom the word is preached. The nobility, Husbandmen and all are grown so wicked, that whereas before (in Papistry) they had some show of modesty, now they are grown so mad and furious as though they were all full of devils. That, Men who brag now of the Gospel and faith in their words, are, if they be inwardly examined, nothing at all: therefore the greatest of those who hear the Gospel, do deceive themselves, and with their false faith go to hell. That, In this only we now show ourselves professors of the Gospel, in that we will communicate under both kinds, throw down Images, eat flesh▪ and neither fast nor pray. This is the witchery of Satan, that he will draw men from the Pope, but not to Christ. This Luther of his new convertites the first fruit of his Gospel.  
Melancthon, Luther's great friend and the glory of the first Protestants, saith that, The case is clear that in these Countries all time and care is spent in drinking, banqueting, and cups; & that the people are come to that barbarousness, that they think if they fast but one day they cannot live till the next night.  
Erasmus Sarcerius, a prime Lutheran, acknowledges that It cannot be otherwise but that lust must prevail, sith fornication & adultery are accounted among us for no sins, for old and young do nothing but drink and dance. And whereas among the ancient Germans an adulterer was not so much as heard off, now that sin is grown so common that it is counted but a sport and jest, and often Adulterers are more esteemed then honest and shamefast men.  
Smidelinus, as famous as the rest, saith, That, Since we have heard that to fast is neither a good work nor pleasing to God, we have left all manner of fasting and betaken ourselves only to banquets and drink; 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, Epicurism, gluttony, usury, pride, blasphemy and profanation of God's 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 work at all, instead of fasting they drink day and night, instead of praying they ban and curse others. And do so horrible blaspheme the name of God, 
Smidel. in 4. Contion. de Planet. f. 141  that the like is not heard among the Turks. And yet this must be so evangelical that they notwithstanding dare assure themselves that they have faith in God, have God propitious to them, and are better than Idolatrous Papists.  
Brentius saith, that, 
joan. Brent. ad 3. Matth.  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 have not?  
joan. Spangenberge saith, that, It is a true word, 
Spang. in Enarrat. Beneficiorun Dei.  and often repeated by many Doctors, that after the revelation of Antichrist men willbe so wild that they will neither acknowledge nor have any care of God, but will do as they will, what the devil, and the flesh shall suggest. This is now fulfilled, for since the lies and deceits of Antichrist and the Pope have been revealed, men begin to believe nothing, and seeing they are free from the bands of popery, they willbe free from the Gospel and all precepts of God, and make that right and just which every one will.  
Calvin saith, that, 
Calu. Concio. 10. gallic. scripta in ep▪ ad Eph.  Men of his sect are the most wicked and flagitious of all mortal men, yea so wicked that words cannot be found to express their wickedness. They are horrible monsters, and devils in men's form.  
Wolphangus Musculus a prime Protestant confesseth, 
Musculus loc. come. cap. de Decal. expla. 3 praecepti p. 62.  that, To tell the truth they are become so unlike themselves, that whereas in the Papacy they were religious in their error and superstition, now in the light of the known truth, they are more profane than the very sons of this world.  
Andrea's Musculus, another famous Lutheran, also saith: 
And. Mus. Dominic. 1. Aduentus.  The case thus standeth at this present with us Lutherans, that if any be desirous to see a great rabble of knaves, of persons turbulent, deceitful, cozeners, usurers, let him go to any city where the Gospel is purely preached, and he shall find them there by multituds. It is more manifest than daylight, that there never among the Ethnics, 
Idem lib. de abusu Sacrame●. cap. 14  Turks, and other Infidels were more unbridled, and unruly persons with whom all virtue & honesty is quite extinct, then are among the Professors of the Gospel at this day. That, to speak of fasting is but to loose paper and time: the Germans care not now for fasting, but for bibbing and banqueting: if any shall but mention fasting, though he allege never so much Scripture for it, he shall presently be counted a Papist, or an Heretic.  

Buc. his scrip. Anglican. pag 24. med. lib. 7. de regno Chri●ti cap. 4.  Bucer, one of the first, and most prime reformers confesseth, that the thing which the greatest part do seem chiefly to have aimed at by the Gospel, is to cast off the yoke of all whatsoever manner of discipline, penance, and Religion which remained in Papistry, and to do all things according to the will and lust of their flesh. For which it is not ungrateful to them to hear, that a man is justified by only Faith, and not by good works, to which they have no desire at all.  
Paulus Eberus, a prime reformer with Luther, confesseth, 
Paul. Eber. praefat. Comment. Philip. in ep. ad Cor.  That our whole evangelical congregation is so full of Schisms and offences, that it is nothing less than that it makes show to be, which while all see with their own eyes, not without cause they doubt whether our evangelical company be the true Church, in which so many, and so enormous vices are seen.  
jacobus Andreas, a great promoter of Lutheranisme, confesses that, 
jacob. And▪ contion. 4▪ in 21. c. 4. Lucae  Christian and serious discipline commanded by Christ, and required of Christians, is esteemed among us new popery & monkery; for since we learned to be saved by only faith in Christ, good works have been left of, sith without them we may be saved by relying upon 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 work at all: but instead of fasting, will night & day lie bibbing and banqueting, instead of praying stand swearing. And this kind of life is called by them Euangelicum Institutum, the institution of the Gospel.  
Wigandus a famous man, one of the Centurians, saith, That the youth among the Ghospellers become daily less tractable, & more bold to commit those vices which in former times men of years knew not. 
Sim. Vien serm. Dom. 13. Trinit. Erasm. epist. ad Vul●●●ium Neo●omi●um Witt. anno 1529.   
Simon Vion cries: Woe upon Lub●cke, Hamburge, Rostocke for their adulteries, fornications drunkenness, usury, lying, and all vices; and woe to Saxony for keeping such a light of evangelical truth in so wicked life and manners! So of the rest.  
To all which we will add Erasmus, though not one of their Religion, yet esteemed by them as a favourer, & a present eye witness of them, and their life, who pronounceth this sentence of them: Look, saith he, 
Erasm. ●p ad fratres infer. Germ.  every where upon these evangelical people, and bring me one whom this Gospel hath made of a drunkard, sober; of a ●eacher, chaste; of one shameless, shamefast. I can show many who are become worse than they were before, whom I knew pure, sincere, and without dissembling; the same I have seen, after they gave themselves to this evangelical sect, to have learned to talk of wenches, to play at dice, to leave of praying, to be most impatient, revengeful of all injuries, vain, viperlike in manners, 
B●ned. Morgenste●●●. de Eccle. p. 221.  and destitute of all humanity, I speak by experience. Whereupon it grew to a proverb, (witness one of their own) among them, that when they were disposed to yield to their natural lust, they would say; To day we will live Lutheran like. All which is spoken of the Lutherans in Germany.  
For the Protestants of England (to omit for brevity other Nations, 
In England.  and their life) M. Geffrey a great preacher and traveller, confesseth plainly: 
M. Richard Geffrey in his sermon preached at Paul's Cross 7. Oct. an. 1604. p. 31. Stubs in his motives to good works p●inted anno 1596. in his epistle dedicatory to the Mayor of London. Pag 44.45. The Puritans in their mild Defence alleged in M. ●owels book of things indifferent pag. 136.  I may freely speak what I have plainly seen in the course of some travels, and observation of some courses, that in Flanders was never more drunkenness, in Italy more wantonness, in jury more hypocrisy, in T●rkie more impiety, in Tartary more iniquity, then is practised generally in England, and particularly in London.  
M. Stubs, a like famous preacher, who traveled through all England to see the manners of the people, after all his journey pronounceth this sentence: As concerning the people I found them in most places, dissolute, proud, envious, malicious, disdainful, covetous, ambitious, careless of good works; that for good works who seeth not that they (the Papists) were far beyond us, and we far behind them. In witness whereof he recounts what Monasteries, Churches, Hospitals, Bridges, Schools▪ Colleges▪ and Vniversityes were builded by Catholics, and pulled down by Protestants.  
The Puritans in their mild Defence confess, and say: What eye so blind that it doth not gush out with tears to behold the misery of our supposed Church, I mean, the great ignorance, the superficial worship of God, the fearful blasphemies, and swearing in houses and streets, and the dishonour of Superiors, the pride, cruelty, fornications, adulteries, drunkenness, covetousness, usuries, and other like abominations. O be hold and pity the woeful and lamentable state of our Church in these things! And thus much of the state of the vulgar and common sort of Protestants, in what kind of virtue and perfection, this their new Gospel hath trained them up for their devotion, life, and manners, even in the first and purest time of it.  
For the Clergy, the lamps & conductours of the rest, what, 
The confessed bad life of the Protestant ministry.  and of what note hath been their life and conversation in general both in England and Germany, I will for England (to avoid both offence and tediousness) refer the Reader desirous to know them to the Owls Almanac, made by the Puritans against the Bishops, and to the Volume of Saints, Pasquil unto Martin junior, 
Vide Apol. prot. pag 593  and Pasquil and Marphorius, made by Protestants against Puritan, all printed the year 1589. in Queen Elizabeth's reign; and to Doctor Sutcliffes' answer to a libel supplicatory, where the Puritans are described for their pride, malice, cruelty, covetousness, usury gluttony, and their chamber cheer, and other good matters kept for a rare banquet, too shameful, and evidently appearing. All convincing what is their life and manners, and all practised instead of fasting and other godly exercise. And for Germany I will only bring two or three witnesses for the general, to wit Wolfphangus Musculus who, speaking of their Clergy, 
Musc. de locis common. cap. de Ministris verbi. Dei. p. 180.  saith; If they do any thing upright & just, they do it not sincerely with any good intention, but obiter, & by the way, as altogether neglecting that which is to be done by faithful ministers, and are so far from bringing in errors and superstition of doctrine as formerly was done, that they do by their manners give occasion to the people to fall into an indifferency of religion and Epicurism, and into such a neglect of all religion, that none need to fear that by the example of the ministry men should become hypocrites, superstitious worshippers of Images, and justice-workers, for from this care they do abundantly deliver themselves, and others.  
joan▪ Wigandus saith, that of the ministers many are parasites and flatterers, 
Wigand. de bonis & malis Germaniae.  who fraudulently excuse the sins of great men, and kindle coals of mischief by which Politicians do thrust out sincere preachers out of their places, and make them suffer more than women in childbed.  
Paulus Eberus saith of them, that if we look upon the evangelical Doctors, we shall find that some moved with vain glory, 
Paul. Eber. praefat comment. Philip. ad Corinth.  others with envious zeal, others with contentions, others with other vices, do all destroy more with their wicked life, than they build with their true doctrine. Which shall suffice for the generality of the ministry.  
For particular persons, observing that we speak not of the declining and worst age of their Church, 
The confessed bad life of the first founders of Protestant Religion.  but of the reforming and best time, nor of the vulgar sort of ministers, but of their prime men and principal pillars among their reforming ministers; nor out of our writers, but out of their own accusation and condemnation of themselves; we will in general look into the life of some of their principal founders of their Religion, and see what life and manners in them their new doctrine did together with their reformation beget & nourish. 
Vlenberg vita Lutheri anno 1524. pag. 202.  All which was ominously foreshowed by prodigious monsters, first of a calf at Friburge in Misnia with a head like to a monks hood, then of a hog at Hall in Saxony with a shaved crown like a priest; both in the year before that Luther cast of his habit, and afterwards incestuously conjoined himself with one of the nine Nuns which Koppen enticed out of the Monastery of Nimpsen in Saxony.  
And first for Luther that man of God, 
Of Luther.  that light of the world, that third Elias, that first Evangelist, & next to Christ & S. Paul, with much more before noted (as they call him,) if we consider his life and doctrine what it was while he believed and embraced the Catholic faith, and compare it with the same what it was after he made his reformation, we shall clearly perceive the fruit and effect of this their new Gospel for life & manners. And first for his life before his revolt he confesseth himself, and it is confessed by his own followers, that He lived in his Monastery punishing his body with watching, fasting, & prayer 
(a) Simon Vion upon the Catalogue of Doctors englished, pag. 180. Luch in Gal. 1.14. f. 3●. englished. . That he honoured the Pope of mere conscience. That he kept chastity, poverty, & obedience 
(b) Luth. sup. fol. 35. . Whatsoever he did, he did it with a simple heart, of good zeal, for the glory of God, fearing grievously the last day, and desirous to be saved, from the bottom of his heart 
(c) Luth. sup fol. 35. . Which are his own words. But after he invented his libertine Gospel, he confesseth himself, 
His Lust.  and the same is confessed by his followers. 1. For lust and sensuality, that He esteemed nothing more sweet or loving upon the earth than the love of a woman if a man can get it 
(d) Luth. in Prou. 31.10. . 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, drink, sleep, purge, make clean the nose 
(e) Luth. to. 5. Witt. ser. de Ma●rim. f. 119.2. vers. finem. & colloq. mensal. Germ. cap de Matrim. & tom. 2. Wittem. fol. 328.  etc. Whereupon he confesseth that, I am burned with the great flame of my untamed flesh, I who ought to be fervent in spirit am fervent in the flesh, in lust, sloth etc. Eight days are now past wherein I neither write, pray, nor study, being vexed partly with the temptation of the flesh, partly with other troubles. But 
(f) Luth. to. 1. Epist. latinar. fol. 134 ad Philippum.  saith he) it sufficeth me to know the glory of the riches of God, and of the lamb which taketh away the sins of the world, from him sin cannot draw us although we should commit fornication, or kill a thousand times a day. Upon which his lust, neither respecting his vow made to God of chastity, which made it a sin to commit any act of carnality, nor the Imperial law which made it loss of ones head; nor the shame of the world, at which all wondered & many were ashamed & scandalised, 
(g) Luth. sup. fol. 345.  nor the calamities of the time in which by the insurrection of the Boors, or common people, 
(h) Zozem. hist. 6.3. Code● lib. 1. de Episc. & Cleric.  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, having present only Pomeran the Priest, Luke the Painter, and Apell●s the Lawyer, 
(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 joan. Camer. Erasmus epist. ad Manch. Vlman. justus Baron. lib. de praescriptionibus apud Kellis. ●●men. part. 2. cap. 10 pag. 715.  without any communication with his friends, the year 1525. coupled himself to one of the Runagate Nuns, enticed out of Nympsen by Leonard Koppen, Katherine Bor● by name, a beautiful young woman of 26. years of age, who within few days after the marriage, as Erasmus saith, was delivered of a child, and so, as one faith of him, Luther was yesterday a Monk, to day a Bridegroom to morrow a Husband, and the next a Father. Which was the first fruit, and one of the principal motives of Luther's Reformation.  
But let us hear his Examen of his own conscience, & his confession of himself: What, saith he, 
(a) Luth. Colloq. Isleb. de create. fol. 70. a. §. 5.  have I done all this day? Two hours cacavi (too beastly to be englished) three hours I eat, and four hours I was idle. Again, 
(b) Ib. fol. 59 §. 5.  We eat till death▪ we drink till death▪ we eat and drink till we be poor, and go to hell, cacamus ad mortem. 
(c) Tom 1. ep. lat. ●en. fol. 334.  I sit here senseless and stupid in idleness, praying little, mourning nothing at all for the Church. And laughing at the folly of S. Hierome, Benedict, Bernard and Francis, who labouring to repress the heat of the flesh by praying, fasting & afflicting their bodies, he saith, 
(d) Colloq. Isleb. de Coniug fol. 411.  He hath a more easy and ready way, so that a wench be not wanting, that is, to have a wench always 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 lest he should be thought to do otherwise than he taught, his doctrine was according to his practice; for he taught, That to increase and multiply is not a precept, but more than a precept, which is not in our power to slip or omit: but more necessary then to eat, drink, purge and sleep▪ That, 
(e) Lab de vita coniuga.  the Husband shall say to his wife, if thou wilt not come, let the maid or another come, and if that will not suffice, dismiss Vas●hi and admit He●ter. That 
(f) Praefat. ●n Oecumenium Menij. tom. 4. Ger. fol. 463.  As God, severely prohibited ●o kill, & not commit adultery, so much more did he command to marry.  
For prayer and devotion, he taught, That 
(g) Postilla Watem. in Euang. explicat. de divite epulose & Lazaro f. 92. a. §. 2.  God hath promised to hear our prayers, therefore after thou hast prayed once or twice, thou must believe thou art heard, and so must pray no more, lest thou tempt God, and abuse his patience in hearing thee. And writing to a noble man, he affirms, that, 
(h) Tom. 2. Germ. jen. ep. ad Baron. de Ster●●gh. fol. 459.  If we pray often for the same thing, we show little trust in God; and so with our incredulous prayer we more & more offend God; for to ask the same thing often it nothing else but to conceive that before we were not heard, & so do pray against the promises of God. Therefore 
(i) Tom. 4. Germ. jen. de Bello ant● t●● cico f. 435.  we must not use many words with God, but let such short prayers as these suffice, Help us, O God. Father have mercy on us. etc. That 
(k) In Postil. Witt. f. 62.  Papists do foolishly teach men to pray, fast, and do penance; only say thou, that all thou canst do, is nothing, and this is to prepare the way for God, though in the mean time thou do nothing but drink Malmesy and walk upon Roses, and pray not word at all. That, when 
(l) Tom. 2. Ger. Witt. de Orat. con. Turcas. fol. 475.  thou prayest whether it be standing or kneeling, say boldly; Lord, I ask that thou hear me, and I will that thou grant my request, and so it must, and shallbe; and thus pray and no otherwise, or else say thou, I will neither pray to thee, nor have thee prayed unto. And lastly, that No 
(m) Tom. 4. Germ. Witt. comment. in Matth. 5. fol. 37.  man can say, Our Father, except he join with it curses and execrations; for Our Father, is not well said without banings and cursings. This was Luther's doctrine, and manner of Prayer.  
For other good works, and good life, and both for obligation & practice of them, he taught, 1. That, 
(n) Tom. 1. Germ. Witt. in Comment. Gal. 2. fol. 47. b.  only faith doth justify, and only that faith, which includes not, not hath annexed Charity. That 
(o) Ibid. fol. 92. §. 3.  Only faith is necessary to make us just, all other things being free, and neither commanded nor forbidden. That 
(p) Tom. 1. Germ. Wit.. fol. 361. & Tom. 1. lat. Ie●. fol. 47. b.  Faith except it be without any the least good works doth not justify, yea is no faith. 2. For good works, that 
(q) Com. in Psal. 5. to. 3. Witt. f. 171. b. §. 5. & to. 3. Ger. Witt. fol. 143. a. §. 5.  This shallbe a rule for understanding of Scripture, that wheresoever the Scripture doth command to do goods works, it is to be understood to prohibit them. That, 
(r) Tom. 1. Germ. Witt. comment. Gal. 3. fol. 147. vel 155.  though the Papists bring heaps of Scripture, as commending good works, yet I care not for them, though they bring more; Thou Papist art very brag with thy good works and scripture, yet scripture is a servant to Christ, therefore it moves me nothing. Rely thou upon the servant, I will rely upon the Master and Lord of Scripture: to him I yield, and I know that he will not lie, nor lead me into error. I will rather adhere to him, then for all scripture to be altered a hairs breadth from my opinion. 3. For the ten Commandments. 
(s) Tom. Gerard Witt. commen. Exod. 20. f. 212.  That therefore the ten Commandments do not belong to us Christians, but only to jews, which is proved out of the Text, speaking to them whom it brought out of Egypt, who were Jews, not Christians. 
(t) Tom. 1. Germ. Witt. comm. in Gal. 5. fol 173.  We will not admit that any the least precept of Moses be imposed upon us. 
(u) Comm. in Gal. 4. fol. 215. a.  Therefore look that Moses withal his law be sent packing, in malam rem, with a mischief, & that thou be not moved with any terror of him, but hold him suspected for an heretic, cursed and damned, and worse than the Pope, or the Devil. 4. Therefore to conclude up all, for sin he saith, 
(w) Coment in joan. 17. tom. 4. Germ. f. 305. a. §. 5  That true and right Saints must be subject to great and heinous sins▪ and to continue such, as they may not be ashamed to pray, Forgive us our sins. That 
(x) Epist. ad Philip. tom. 1. epist. jen. edit f. 345.  if it be true grace, let it bring true, not feigned sin, God saves not feigned sinners: be a sinner and sin stoutly, but be more strong in faith, and rejoice in Christ. It sufficeth us to know the Lamb, from him no sin can draw us though we sin, & commit fornication or murder a thousand times in one day. That, 
(y) De capt. Pabil tom. 2. lat Witt. fol. 72.  a Christian is so rich, that though he would yet he cannot be damned by any so great sins, except he will not believe, for no sins can damn him ●ut infidelity. And that himself did confess to his Ghostly Father D. Staupitius, not sins of women, but solid and horrible heinous offences 
(z) Colloq. Isl●b. titulo de tentation. f. 291. b. §. 3. . This was the doctrine, & accordingly the practice of this Saint, Prophet, Elias Evangelist, Angel, and light of the world, the singular, eminent, & ever-admired organ of the holy Ghost, endued with so great piety & gifts, and such a Doctor and interpreter of scripture, as was not in the world since the Apostles, as before he is by his followers extolled. 
Sciop. Eccles. cap. 2.11. &c  All which sayings of Luther are in these words cited by Gaspar Scioppius who was a long time a follower and professor of Luther's doctrine.  
Secondly, For his malice and envy not only against the Pope and catholics, which was implacable; 
Luth con. art. Lovan. thes. 27. tom. 2. f. 505. ep. ad Ia●. presbit. & tom. 7. Wittenb. fol. 381.382. Zuing. tom. 2 resp. ad confess Luth. f. 478  but also against the Sacramentaries his brethren & fellow reformers, whose part our english Protestant's follow, he is so far charged by the zwinglians with breach of all Christian charity towards them▪ that he not only calls them heretics, damnable and execrable fectaries, alienated from the Church of Christ, whom he curses, & all concord with them, and refuses to have any familiarity by word or writing▪ or spe●ch with them, or any of them for ever: but also saith, they are insatanized, supersatanized, and persatanized, in whose mouth sathan is infused, perfused, and transfused. For which saith Zuinglius of him, Satan doth endeavour wholly to possess him. 
Tigur. confess. Germ. Tig. an. 1544. f. 3  And, say the Tigurins, his book is full of Devils, immodest railings, anger and rage. And say our english Protestant's he doth break all Christian modesty, 
(a) Answer to the defence of the censure attributed to Fulke p. 155.  and is far beyond the bounds of Charity 
(b) Pag. 101 . 3. For his pride and vain insulting over all sorts of Princes, prelate's, 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 plain accusation of his own brethren. 1. By the Tigurins 
(c) Tigur. resp ad par●. confess. Luth. Hospin. histo. Sacram. part. 2. fol. 188.  who expressly con●emne him for pertinacy, & too much insolency. 
His Pride.  2. By Oeco●●mpadius 
(d) Oecolamp. confess. ad resp. Luth. Conrade Reg. l. cont. joan▪ Hosium de Coena.  who accuseth him of being puffed up with pride and arrogancy, that he is in danger to be seduced by Satan. 3 By Conradus Regius, who lays to his charge such pride by which he doth extol himself in his writings, that God for it took from him his true spirit, and in place of it gave him a proud, angry, and lying spirit. 
Luth. locis Comm● class. 4. fol. 53.  And to confirm all this, he was so arrogant and impudent that beyond all civility he arrogantly avouches of himself, that he is such a one as the world hath not had these many ages. 
Luth. lib. ad Ducem Georgium, & in colloq lat●n. cap. de consolation. & add cap. 1. ad Gal. tom. 5. Witt. f. 290 b.  That himself is the only mortal man whom Satan foresaw to be hurtful to him. That, Since the Apostles time no Doctor, or writer hath so excellently and clearly confirmed, instructed and comforted the consciences of the secular states, as I have done, by the singular grace of God. This certainly I know, that neither Austin, nor Ambrose, who are yet in this matter the best, are equal to me herein. That, The Gospel is so copiously preached by us, that truly in the Apostles time it was not so clear. Whereupon even Calvin himself charges him to be subject to great vices, and wishes that he had been more careful in acknowledging them. And himself confesseth of himself, 
Luth. tom. 7. in serm. de eversion. Jerusalem. fol. 271. a. Luth. loc. come class. 2. pag. 83.  that his profession is not of manners but doctrine. wishing that he were removed from the office of preaching, because his manners and life did not answer to his profession. Which may suffice for a convincing example to show what fruit this new doctrine and private spirit brought forth in the first founder of it.  
For Calvin, Beza, Zuinglius, and others the chief supporters of this doctrine & new Religion, it might suffice to show their life & disposition for manners, 
Calu. apud Schilleb lib. 1 theolog. Calu. fol. 126.  to remember that they were most of them, if not all, either Religious men tied by vow to Poverty, Obedience, and Chastity; or else at the least Priests in holy Orders obliged to Chastity, and yet every one of them by the liberty of their Gospel offered up, as the first fruits of it, 
Sleid. lib. 3. anno 1524. folio 2229. english. & l. 2. an. 1520. fol. 22. a. med  themselves by execrable apostasy to all lust and sensuality in incestuous copulation, either with like professed Nuns, or other women subverted and enticed by them. Whereupon as Luther an Augustine friar began the dance, so his scholars Bucer a Dominican, Pe●er Martyr a Canon regular, & Bernardinus Ochinus a Franciscan followed & joined themselves with professed Nuns; and with them Oecolampadius a Brigittan Monk, Pelican and Spanberge Franciscans, Knox a Friar, Zuinglius and Calvin Priests, Carolostadius an archdeacon, Gebardus an Archbishop of Colen, and Vergerius a Cardinal chose for their mates other women. In like manner in England Cranmer, and Sands of Canterbury & York both Priests, and Archbishops, Hooper of Worcester, Barlow of Chicester, Downhan of Westchester, Scory of Hereford, Barkely of Bath and Wells, Coverdale of Excester, all Bishops; Bale in Ireland, Bucer at C●mbridge, and Martyr at Oxford, with infinite more, all Monks and Religious, did all of them plant and disperse the new gospels doctrine through England by apostating from their vowed chastity to sensual copulation, under the title of marriage, with wantoness like themselves. This in general, I say, may suffice to discern the fruit of this new Gospel what it brought forth for sanctity and holiness of life, and by what bellowes it was first blown and kindled in the Professors of it.  
He that is desirous to see more particulars of Zuinglius, 
Zuingl●us.  and his fellow Ministers of Zurich, Leo, jude, Erasmus, Fabricius, and eight other, how they demanded of the Bishop of Constance liberty of marrying wives, for the satisfying (to use their own words) 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 confess) they are made infamous before the congregations have committed many things unseemly, and the people by the example of them are scandalised, and speak ill of them. Who would see of Calvin, 
Calvin.  what fine bread made of fine flower & rose-water mixed with sugar, cinnamon, Anizseeds, and other spices made for him alone, he always eat, & had carried with him wheresoever he dined; what notorious sins he is convinced and accused off, even by Protestants themselves, 
Conrade. Schusse●. theol. Calumist. lib. 2. fol. 72. a. cir●a mod.  namely by Conrandus Schusselburg a learned superintendent of Ravespurge, & the neighbour Churches in Germany, who record to the view of all the world with constant asseveration thereof (to omit Catholic witnesses) his Sodomitical lust, for which he was burned publicly by the Magistrates of Noyon in France on the shoulder with a hot iron, and his other notorious vices and lasciviousness, and withal what a notorious death he died, not only stinking with loathsome ulcers, worms, and lice in his members; but also swearing, cursing, blaspheming despairing, and calling upon the Devil.  
Who desires to read of Beza, 
Beza.  how shamefully he kept Andebertus a boy, as another Ganamed, and Claudia de Mossa called by him Candida, as a strumpet, four years, and then fled with her for infamy to Geneva, where he married her, and writ shameful Epigrams in comparing his love to them both; 
Hessus. lib. verae & sanae Confess. S●huss. supra lib. 1. fol. 93. a initio.  & how being 69. years old, presently upon her death he married another young widow Katherine. All which are witnessed of him by Hessufius a Protestant & famous Lutheran, together with the aforesaid Schusselburge, who in general besides the former particulars accuse him to have lived like a Hog in the dirt of all obscene lasciviousness, flagitious lust, and wicked whoredom and adultery, celebrated to his own shame by his own writings. Who desires to read of jacobus Andreas as famous a Lutheran in Germany, 
jacobus Andreas.  for he was Chancellor of the University of Tubinge, as Calvin was at Geneva, it is diwlged by his own fellows Seleucerus, Musculus & Hospinian, to have never been seen so much as to say the Lords prayer, neither from bed nor to bed, 
Hospin. hist. sacram. part. 2. fol. 380. & 389. Seleucerus, Andreas, Musculus.  nor to have shown any sparkle of godliness, but great lightness in his words, deeds, and counsels; to have been guilty of most heinous covetousness, adultery, sacrilege, robbing the poor, whose goods he carried from Misnia & Saxony to Tubinge; to have been without any conscience or Religion at all; and to have had no other God but Mammon & Bacchus. Who, I say, will see these at large and more of them, and of many other prime evangelical founders (to omit Cranmer his carrying his wench in his trunk, Knoxk his marrying his stepmother, and other marrying many wives, some having to the number often or twelve alive) let him read the lives of these, and other such like prime Protestants collected by Brereley, out of their own Authors, 
Protest. Apology pag. 416.58.411.595.  and the Protestants Apology made by the same Author. By all which it will evidently appear, that as the foresaid Protestant doctrine doth blow the bellowes, and plain the way to this licentious liberty, and looseness 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 agreeable to their doctrine, and both did run on jointly together in all wicked and abominable practice of all sin and iniquity.  
To which, as contrary, if we oppose the good life of Catholics, as a mark of their faith and Religion, confessed even by our adversaries, 
Catholics lives commended.  the one will better illustrate the other. Of our first Apostles of England, S. Augustine, Mellitus, justus, and john, it is confessed by Hollinshead, that after they were received into Canterbury, they began to follow the trade of life which the Apostles used, exercising themselves in continual prayer, 
Hollius. Chro edit. last, part. 1. pag. 100 line 31. Stow Annals pag. 64 printed an. 1592. Godw. in the life of Austin pag. 117. etc. Fox Acts Mon. pag. 117. an. 1576. Tind. Revelation of Antichrist. Melan. Apolog. Confess. Aug. Wittomb. an. 1573 f. 221. Pant. Chron. pag. 95. Fox act. Mon. p. 70. next after an. 1216. Hackl. in his book of navigations 2. par 2. volume. p. 81.  watching, and preaching, despising all worldly things, living 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 confess diverse miracles wrought by S. Augustine, through God's 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 tindal, That they were holy men. By Melancthon, that they used obedience, poverty and chastity, without any sin or impiety. By Pantaleon, That they were men famous for learning and holiness. By Fox, of S. Francis, that he cast away all things from him, outwardly chastised himself, and lived so austerely, that he covered his body with ice and snow, called poverty his Lady, and was so desirous of Martyrdom, that he went into Syria, to the Sultan to seek it. All far different from the life of the first Protestant Reformers.  
Of S. Francis Xaverius a jesuit, and an Apostle of India, it is confessed by M. Richard Hackluite, That he was a godly Professor and painful Doctor of the Indian Nation in matters concerning Religion. That, after great labours, injuries and calamities suffered with much patience, he departed, endued with all spiritual blessings, out of this life the year 1552. after many thousands were by him brought to the knowledge of Christ. Of this holy man his particular virtues, and wonderful works in that Religion, all the later Histories of the Indian regions are full. And by another Protestant it is said, that the 
(a) Comment. rerum in Oriente gestarum fol. 2.  King of Portugal, hearing of the great miracles he wrought, sent his commission to his Viceroy there, dated in April anno 1556. to take examination thereof by oath. Whereupon 
(b) Pag. 36.  by certificate it was found that he had cured miraculously the Dumb, the Lame, the Deaf, and with his word healed the Sick, and 
(c) Folly 9  raised sundry dead persons to life. That 
(d) Fol. 14.  after his death they found his body, not only unconsumed, but also yielding forth fragrant smells, from whence they carried 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 City, and Travellers thither. And by M. Abraham Hartwell in his book dedicated to the Bishop of Canterbury his Lord & Master, saith, That it is reported, 
Abraham Hartwell his discovery of Congo printed ann. 1597. l. 2. cap. 3.  how in the discovery of the kingdom of Congo the year 1587. by Odoardo Lopez, that great and undoubted m●racls were showed by God, in the presence of a whole army. Of which the Author saith, that though this conversion of Congo was accomplished by Massing Priests, & after the Romish manner, 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 means? God forbid. Let the Germans show any such in the perversion of Germany to Protestancy.  
Of the Catholic people of ancient time, it is confessed by the Centurists, that although in this age (they speak of the seven hundred years after Christ) the worship of God was darkened with man's traditions and superstition, yet the study to serve God and live godly and justly was not wanting to the miserable common people etc. they were so attentive to their prayers, as they bestowed almost the whole day therein etc. they did exhibit to the Magistrate due obedience, they were most studious of amity, concord and society, so as they would easily remit injuries, all of them were careful to spend their time in honest vocation and labour; to the poor, and to strangers they were courteous and liberal, and in their judgements, and contracts most true.  
Of the Catholic Prelates of ancient time in England he that desires to see their virtues commended, let him read M. Godwin, 
Godw. Catalogue of Bishops.  than Chaplain to the Lord Treasurer, now one of their new Bishops, and he shall find, given by him, rare and extraordinary commendations to the Bishops of England, as S. Dunstan, Elphege, Lanfranke, Anselm, Rodulph Baldwine, Hubert Walter, S. Edmund, john Peckam, Robert Winchelsey, john Stratford, Thomas Bradwardine, Simon Sudbury, S. Hugh, Hugh Pateshall, Paulinus, Geffrey Plantagenet, Richard Scroop, Richard Poor, Richard Fox, john Morton, Reginald Poole, Cuthbert Tonstall, and others. Whereas of our late Protestant Bishops he shall find little or no praise, and yet the writer one of their own Bishops.  
Of the ancient common Catholic people of England, it is confessed by M Stubs, a great enemy to Papists, 
Stubs his motives to good works p. 44.45.  that for good works who seeth not that herein they are far beyond us, and we far behind them: for example what memorable, & famous buildings, and what ancient Monuments have they left to the world behind them? What Churches, Chapels, and other houses of prayer did they erect, to the end the Religion and service of God might be continued? Yea what Monasteries, Abbeys, Priories, and other religious houses? What number of good Bridges did they make? How many Alms houses, Hospitals, and spitals did they found? What high ways? What pavements, and causies? In sum, What famous Colleges, Halles, and Universities? What Schools, and free schools? etc. Also. Is it not a shame unto us, that our forefather's, living in the times of superstitions, etc. should notwithstanding so far pass us in good works, that we may not be compared with them in any small measure?  
Of the late and present Catholics generally of all Country's Sir Edwin Sands, that great Parlament-man saith, 
Sir Edward Sands in his Relation of the Religion used in the West parts of the world, sect. 48. paulo post initium.  that there are in great multitude on both sides (Protestant's and Catholics) (for so there are undoubtedly) men virtuous and learned, fraught with the love of God, and the truth, above all things men of memorable integrity of hart and affection whose lives are not dear to them, much less their labours to be spent for the good of God's Church. And some side of a leaf afterwards, he further faith: Let the Protestants look with the eye of Charity upon them (of the Papacy) as well as of severity, and they shall find some excellent orders of government, some singular helps for increase of godliness and devotion, for the conquering of sin, for the profi●ing in virtue; and contrariwise in themselves, looking with a more single and less indulgent eye, they shall find there is no such absolute perfection in their doctrine and reformation etc. And he further saith of the Catholic Clergy: 
(a) Sect. 6.  That in their sermons much matter, both of Faith and piety is eloquently delivered by men surely of wonderful zeal and spirit. And 
(b) Sect. 27.  that all Countries are full of the Jesuits books of prayer, and piety in their own language, and wonderful is the reputation, which redounds thereby to their order. In so much as he 
(c) Sect. 42.  saith of the late Pope Clement the eight: He is reputed to be a man of good calm disposition etc. devout in his ways, and thinks without doubt, that he is in the right, he will weep very often, some conceive upon a weakness and tenderness of mind, habitued therein by custom; others say upon piety, and godly compassion; at his Masses, at his passions, at his fixing up of his jubilies, his eyes are still watering, sometimes streaming with tears etc. He is an enemy to the licentious lives of the Friars, 
Stubbs his motives to good works printed 1596 pag. 43.  to the pomp & secular bravery of Cardinals, etc. He is magnifical and cerimoniall in his outward comportment, in his private austere and humble. And concludeth there that he was a good man, a good Prince, and a good Prelate. Likewise M. Stubbes confesseth, that certainly to speak the truth, there is many times found, conscionabler and plainer dealing among most of the Papists, then among many Protestants; and if we look narrowly into the ages past, we shall find more godliness, devotion, and zeal (though blind) more love one towards another, more fidelity & faythfullnesse every way in them, than is now to be found in us. Now comparing, as the fruit of their doctrine, the life and manners of the forecyted Protestants with the life and manners of the Catholics, the ancient of the one with the ancient of the other, the modern of the one with the modern 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 common sort of the one with the common sort of the other, and discerning both by their fruits, whether are in their life more Christian, 
Deut. 32.31.  and are to Christian doctrine more conformable, Inimici nostri sint judices, Our enemies (whose authority, as before is confessed by themselves to be a most strong argument against themselves) as they are witnesses of both, so let them be judges, of both.    

The Conclusion, comparing the private spirits doctrine, 
The Protest. private spirits doctrine compared with the Catholic doctrine & showed.  with the Catholic Church's doctrine, whether leads to the greater honour of God. SECT. IX.  
ONE thing remains, for the accomplishing of this Chapter (which is (for satisfying of an usual & trivial ostentation of the Protestants, that they forsooth do more, in their religion, than we in ours, honour God & jesus Christ) to compare & parallel them and their private spirit with us, and our Catholic Churches spirit in the principal points of their and our doctrine, and thereby to propose to the indifferent reader a general view of both, whereby he may discern how far they with their private spirit and doctrine do dishonour and derogate, 1. From God. 2. From Christ. 3. From Saints and Angels in heaven. 4. From holy Scripture. 5. from holy Church. 6. From Sacraments. 7. From man and his means to salvation; which are faith, grace, justification, good works, freewill, and the rest: In all which their doctrine is negative and detractive in every one. And on the contrary how we and our doctrine do honour, & attribute to the same God, and Christ, all worthy and due respect of veneration & honour in all, which as it is affirmative in itself, so it is honourable to God, and agreeable to reason in all and every particular point and opinion in controversy.  
First, therefore for God, they dishonour and derogate, 1. 
1. That theirs derogateth from the blessed Trinity.  From the blessed Trinity, in that (as before) some of them do deny the distinction of the three persons, some the unity of one nature, some the consubstantiality of the Son with the Father, some the deity of the Son from the Father, as God of God, some the deity of the holy Ghost as God, some the prayer Holy Trinity one God have mercy upon us. We with the ancient Church acknowledge three persons and one God, the second person God of God, and consubstantial with the father, and the third person of the holy Ghost proceeding from both the father & the son, & in them one holy Trinity, 
2. from God's mercy.  three persons and one God. 2. They and their spirit derogate from the mercy of God, in that, according to them, he is cruel and tyrannical, in that he will not have all saved, will not give sufficient means to all to be saved, hath willed, appointed, and ordained millions of souls to be damned, and to sin▪ that for it he may damn them, and accordingly torment them for that sin which he himself willed, ordained, wrought, and compelled them unto. We, and our Catholic Church attribute honour to him and his mercy; in that, according to us, he would have all saved, gives to all sufficient means to be saved, creates and ordains all to be saved, wils not the death and damnation of any, nor doth damn any, but those who for their own fault and sin by themselves willingly committed against him, & his good will and goodness, do deserve▪ 3. They & their spirit do derogate from God's goodness, 
3. From God's goodness.  in that, according to them, he who is good & all good, yet is not pleased, pacified, worshipped, or delighted with good works: but doth will, ordain, command, compel, and necessitate bad works, and so is the author of all evil, and all evil works in men, and doth esteem & impute that which is wicked and sinful in men for no sin in them; but accounts that which is bad good, & him that is wicked just. We & our Catholic doctrine do attribute due honour to the same goodness of God; in that, according to it, God hates, detests▪ forbids, and punishes all sin and sinful actions, converts, sanctifies, purifies, and make clean, pure, and just all sinners by his grace duly disposing themselves, & so reputes them as they are become truly just, in that God is delighted, pleased, pacified, and honoured by good works which he doth will, command, and reward in man, who according to his will by his grace works them. 4. They & their private spirit derogates from his justice; 
4. from God's justice.  in that, according to their doctrine, he is short of justice in rewarding none who deserve well, and do him service; & exceeds all justice, in that he ordains men to an eternal and intolerable pain who have deserved none. 2. In that he punisheth them for that which he himself not only willed and commanded them to do, but also wrought and effected in them. 3. In that he creates and dignifies them with his gifts & graces for that end that he may himself cruelly torture and torment them, and that in hell, for no other end but to show his power & justice over them. 4. In that he lays precepts upon them which are impossible for them to perform, and commands them to abstain from that which himself forces them to do, and wils them to practise that which he gives not power, freedom, or sufficient means to practise. We and our Catholic doctrine, do honour and give due respect to his justice, 1. In that, according to us, he rewards all who deserve well, and punisheth none but those who deserve ill. 2. In that he punisheth all for their own fault which they themselves committed, and none for that which himself willed. 3. In that he created all to be saved, and gave them means sufficient to be saved, in which he showed his mercy; and punisheth with hell those who would not use those means, in which he showed his justice. 4. In that he gave precepts, and made laws easy, gave means to perform them sufficient, & punisheth only those who willingly break them. 5. They and their private spirit derogate from his omnipotency; 
5. from God's 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 nativity, resurrection, and ascension, nor to draw a Cable rope or camel through a needle's eye, nor by his absolute power to work any more than already he hath wrought. We and our Catholic doctrine do attribute 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 goodness, or not contradictory, and so implies in itself an impossibility to be done. And in these do the Protestants & their spirit, by their doctrine, derogate from God and his Deity, from his goodness, his mercy, his justice, and his omnipotency, and impute to him wickedness, cruelty, injustice, and impotency. In all which we in our doctrine do the contrary.  
Secondly, for Christ our blessed Saviour, 
That the Protestant doctrine doth derogate from Christ.  they & their doctrine of the private spirit do dishonour him, & derogate, 1. From his felicity & beatitude in this life, denying him to be viator, and comprehensor, that is, enduring the pain and miseries of mortal men in his body, and enjoying the felicity and blessedness of glorious Saints in his soul. In which we do honour him, 
1. From his beatitude.  believing that from the first instant of his conception, his soul had in his body the same blessedness as now it enjoys in heaven 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, 
2. From his knowledge▪  in making him ignorant and defective of knowledge in many things, and as a scholar to have profited in his book, and learning of sciences and trades as other children do. In which we give him the honour to have had all the treasures of knowledge and wisdom, to have understood all the perfection of all sciences and arts, and to have perfectly conceived all things past, present, or to come, by a divine infused knowledge from the first instant of his conception in his mother's womb.  
Thirdly, From his primacy, and supremacy over his Church, 
3 From his supremacy, and power.  they derogate and dishonour him, in that they deny him, as a man sensible and visible, to have been the head & foundation of his Church, and to have had any perpetual & visible monarchy of the same here on earth. In which we honour him, believing that as man he is the head of men, of the Church, and of the visible monarchy of the Church which he established for ever, and that every knee ought to bow down and adore him as the Saviour of it, and that he hath dominion over all by his death and resurrection, and did also leave a visible Vicegerent after him, by whom we should be governed visibly, as by himself invisibly.  
Fourthly, from his authority to make laws and judge us, 
4. From his authority in making laws.  they deerogate and dishonour him, in that they take from him all power to make any laws, or give any precepts of true faith, moral life, or good manners for our instruction & direction; & deny him as a judge, to have exercised any judgement upon the living and faithful. In which we give him the honour to have been our law maker, our judge, and to have made a new law of grace (abrogating the old of Moses) and in it to have prescribed unto us obedience to his precepts of faith and good life.  

4. From his sanctity.  Fiftly, From his Sanctity they derogative 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 forgetfulness of his function, in staggering between praising and blaspheming God▪ between hope and despair, and in renouncing his salvation, 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 sins to him, as in their opinion even man is just by imputation of his justice to him, and so as truly sinful as ever any man was just. All which we abhor as blasphemy, believing that he suffered pains, and paid thereby the price of our redemption, but was innocent, impolluted, immaculate, incontaminat, and segregated from all sinners and sinful actions, bearing the punishment of our sin in his body, but being free from all imputation of the guilt of sin in his soul.  
Sixtly, 
6. From his redemption of mankind  From his redemption of mankind they derogate and dishonour him. 1. In that they deny the virtue of his death, passion, and precious blood to have been any full satisfaction or redemption of mankind, but only the in●ernal pains and suffering in his soul to have been accepted as sufficient. 2. In that they deny the universality and fullness of his redemption to have been offered for all men, affirming him to have died only for the elect, and to have offered or left no means of redemption for the wicked and reprobat. 3. In that they deny the effect and efficacy of the same to have extended to the abolishing and washing away of sin, & to the inward sanctification of the soul by any inward and inherent grace and justice, which should enable it to keep the commandments of God, and to avoid mortal offence against God. In all which we honour him and his redemption, in that, 1. We believe and profess that his precious blood shed upon the cross, and his death and passion offered up to God, was a full price, & a perfect redemption from sin. 2. That the same was a full price, satisfaction, and redemption for all the sins of all persons in all the world. 3. That the same purchased (of his part) for all sinners not only are imputative but also an inherent and real justification by grace, which doth wash away the deformity of sin, cure the infirmity of the soul, and give strength to the keeping of God's commandments, and to the avoiding of sin, and so the meriting of a reward at God's hands.  
Seaventhly, from his merit and satisfaction they derogate, and dishonour him, 
7. From his merit and satisfaction.  in that they deny him to have by it satisfied the justice of God for any one sin, or to have merited to himself his own exaltation to glory, or to our works either any satisfaction for sin, or any merit of reward by his grace. In all which we honour the same, believing that he fully in justice satisfied, and offered to God a sufficient price for our sins, that he merited for himself & his own body the glory of his Resurrection: and to us not only for our sins a full price and satisfaction, but also for our good works a virtue by grace both to satisfy in some sort for sin, and to merit a reward of more grace present, and glory to come.  

8. From his corporal passion.  Eightly, about his corporal death and passion, they shamefully derogate and dishonour him, in that they affirm he suffered both in body and soul the pains & torments of Hell, the death of the soul, the separation of the soul from God, the same infernal and eternal pains which the very Devils and damned do suffer for the time, and which in rigour are due to sin and all sinners, which except he had suffered, he had not satisfied for us, nor sufficiently redeemed us. In all which we do so honour his life and death, that we attribute to every action and passion of his, even to the least drop of his blood, that worth and value, arising of the dignity of his divine person, that it was sufficient to have satisfied for an infinite world of sins; and that the pains he suffered were only in the sensible and inferior part of the soul and body, but did not touch the superior part of his soul; that they were voluntarily sustained and offerred up to God for us, and accepted by God for us, as being of more dignity, than the offence of all our sins was of indignity; whereby he neither suffered, nor needed to suffer, nor could in the dignity of his person suffer any pains ot hell, but by the pains of the Cross (though by the tenderness of his coplexion more painful to him then to any other) did pay a sufficient price, make a full atonement, offer a perfect satisfaction, and perform the part of a complete Redeemer and Saviour for all mankind▪ and the sins of all men.  
Ninthly, in the certainty of his salvation, they blasphemously derogate from him, 
9 From the certainty of his salvation.  and dishonour him more than themselves, in that they affirm every one of themselves to be infallibly certain of his salvation, and more certain by his special faith of it, then by his general faith of the B. Trinity, or incarnation of Christ; and yet that our B. Saviour was fearful, doubtful, wavering, and uncertain of his salvation, did struggle with the horror of death, feared to be absorbed up of eternal death, was tormented with the anxiety of God's wrath and indignation, and that more than any man ever was, or could be; in which his horror and desolation consists the sum of their consolation, as their own words more fully before related do express. In all which we do so far honour him that we affirm and believe that the pain●s he suffered, he willingly offered up to God for us, that he was sure and secure that God his father did always hear him, always love him, always assist him, always comfort him, that no fear, doubt, wavering, or perturbation did, or could ever enter into his will or understanding, yea that all that time of his passion his soul had the perfect vision and fruition of God, and only his sensible parts endured those pains and torments of the cross.  
Tenthly, 
10. From his descending to hell.  As for his descending into hell they derogate from it, and dishonour him, in that they affirm he descended either only to the grave in body, or also to the lower hell in soul to suffer the pains of it, either before his death on the cross, or after it in hell; but not to have freed the Patriarches from Limbus by the presence of his soul there. We honour it in believing that he descended in soul further than to the grave (to which he only descended in body,) but not so far as to suffer the pains of hell in soul, but only to the Limbus patrum where he gave the patriarchs there detained present liberty & fruition of eternal happiness, & afterwards carried them with him to the place of glory, and so triumphed over hell, & led aptivity Ccaptive.  
Eleventh, 
11. From his Resurrection and ascension.  From his resurrection and ascension they derogate, and dishonour him both by denying him the subtlety or penetration of his body, whereby he was able to pass through either the stone of the sepulchre at his resurrection, or the doors of the house at his entrance to his disciples, or the hardness of the heavens at his ascension; all which they will have either dissolved, or opened, or divided. We honour & attribute more dignity to the same, believing that by the gift of subtlety or penetration his body did pierce & pass through the stone, the doors, and the heavens at his resurrection and ascension (as it did also his Mother's womb at his nativity) with out any division, dissolution, or detriment to the nature of either the one or the other; in which also he showed his subtlety, and consequently his impassibility, or immortality.  

12. From his adoration and intercession.  Twefthly, From his adoration, and invocation by us as he is now in heaven, they derogate, and dishonour him in affirming that, as man, he is not to be adored or invocated by us. We honour him as man so far that we bow down at the name of jesus, praying to him with the blind man, & the Cananean, saying, Son of David have mercy on us 
(a) Marc. 10 47. Mat. 15.22. & 20.31 . And fall down with the 
(b) Mat. 2.11  Sages, & 
(c) Mat. 28.9.  the women & adore him▪ In all which and many more, as they by their private spirit & the doctrine of it, do derogate & take from Christ his honour, his power, his goodness, his beatitude, his knowledge, his sanctity, his certainty of salvation, his adoration, and the virtue and power of his passion, redemption, resurrection, & ascension; so do we in our Catholic doctrine attribute to same due honour and dignity; & so both in our doctrine & practice give more honour, praise, power, and glory to God and to jesus Christ, than they do either in doctrine or practice.  

That the private spirits doctrine doth derogate from Saints and Angels. 1. Their Beatitude.  Thirdly▪ For the Saints and blessed souls in heaven, they dishonour them, and take from them. 1. Their state of beatitude, affirming as Luther 
(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. joan. 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.  and Calvin do, that they yet sleep, and neither know what we do, nor yet enjoy any present glory and beatitude till the day of judgement. 2. Their perfection of Sanctity, in affirming, as Calvin 
(b) Calu. in Coloss. 1.10. 3. I●st. 14.16. & 17.9. Conc. 16. in job. pag. 68  doth both of Angels and Saints, that their obedience is imperfect, that their justice is defective, and doth not satisfy God, that their works require pardon, and that in them is folly, 
3. Their power.  vanity and frailty. 3. Their power of doing miracles by the gift of God, which 
(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 esteem with God.  
6. Their knowledge of us.  
7. Their charity to us.  
8. Their honour by us. Luth Postil. in festo S. joan. f. 378. & Ferijs eiusdem f. 9 die Epip. fol. 138. Calu. in 4. joan. 10.  
9 Their custody and help of us. That the private spirit doth taken from the word of God. 1. All the unwritten word. 2▪ 21 parts of the written word.   Beza, Piscator, Vrsinus, and Perkins ●hould to be a virtue proper only to God, not communicated to any creature man or Saint. 4. Their difference and degree or honour; affirming that all are equal in glory, beatitude, and reward, and that no laurels or crowns of accidental beatitude are due to Martyrs, Confessors, or Virgins. 5. Their respect and esteem with God, denying that God doth either apply in any sort their merits to us, or doth help and respect us for their prayers. 6. Their knowledge of us, and our affairs on earth; denying that they hear, understand, or know us, or any thing we do here on earth. 7. Their charity towards us; affirming they neither at our intercessious solicit, or pray to God for us, nor offer up any petitions, and miseries of ours to God. 8. Their honour, and invocation by us; denying it to be lawful to worship them, to honour them, to invocate them, or so much as, saith Luther, to imitate and follow their example. 9 The custody and tuition of Angels over us, and their hierarchies and orders in heaven; denying or at least doubting of the custody of our Angel guardian, & the difference of all Hierarchies and orders among Angels. In all which we and our doctrine on the contrary, do attribute to them perfect and present beatitude in their souls, complete obedience in their performing the will of God, upright Sanctity in all their actions, extraordinary power in working miracles, notable difference of degrees of glory, eminent knowledge in understanding our prayers, excellent charity in making intercession for us, and due honour and veneration in giving them adoration, invocation, and imitation, befitting both the Saints for their prayers for us, and the Angels for their custody of us.  
Fourthly, For the word of God, they abuse it & take, 1. From i●, one first and principal part of it, to wit, all the unwritten word, or which is divine, unwritten tradition. 2. From the written word, they chop and cut off from the old Testament fourteen pieces or parts, and some of them from the new Testament, seven whole books from the Canon of scripture. 
3. The true translation.  3. For the translation of scripture, they reject the ancient, and follow every nation, every congregation, and every person a new translation which best pleases them, 
4. The certainty of the sense.  & thereby leave no certainty of the verity of any. 4. For the sense of scripture, they contemn that which the spirit of God did inspire to the ancient Fathers, Counsels, & Church, and follow that which every man's private spirit suggests, and thereby follow not the meaning of the spirit of God, 
5. The integrity of faith.  but that of their own spirit. 5. For their faith grounded upon scripture, they believe only those points which their spirit finds in that part, translation, and sense which they chose; and thereby make an uncertain, imperfect, & maimed kind of faith and religion. 6. For their judge and means to try which is scripture, 
6. The authority to judge of it.  and which is true sense of it, they admit not any infallible judgement either of Church, or of Counsels, or of Pastors; but leave to every man to choose himself what he will believe, & to judge and follow whom he pleases in his belief; whereby they can have neither any unity 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 delivered in preaching by the Apostles. We receive, without any addition or diminution, that Canon which the ancient Church twelve hundred years ago received; that translation which for as many ages hath been approved; that sense which the ancient Fathers, Counsels, and Church ever since Christ allowed; that judge which hath an infallible warrant from God to judge truly and impartially of the Canon, the text, the translation, the sense, all whatsoever is doubtful. And all our practice is to follow the spirit of God speaking in the ancient Fathers, Counsels, & Church, by which we are secure from error or falsehood about the scripture, 
The private spirit derogates from the Church of God. 1. The authority.  and sense of it.  
Fifthly, For the Church of God, they with their private spirit dishonour it and derogate from it. 1. From the power and authority of it, as not having, according to them, any visible head and governor assisted with the holy Ghost to direct and govern it, and to judge of all causes and controversies in it, and so make it headless and ungoverned. We honour it in acknowledging it to be a visible and perpetual Monarchy, with a settled and spiritual both Governor and government, having in it an infallible authority to judge, and decide all causes and controversies. 2. They derogate from the visibility, perpetuity, and infallibility of the same, 
2. The visibility.  making it not only subject to error and corruption; but to have erred and perished, or at least become invisible for many ages. We honour it, in believing that it cannot err, fail, perish, become invisible, or be corrupted in faith, but that it is the pillar of truth, against which, assisted by the holy Ghost the gates and power of hell and heresy cannot prevail. 3. 
3. The marks.  They derogate from the unity, sanctity, universality, and succession of the same, as notes and marks to distinguish it from all other congregations, which they reject, and admit not. We reverence and respect it as one, holy, Catholic and Apostlike Church, which no other congregation is, or can be. 4. 
4. The continuance.  They derogate from the uncontrollable authority & stability of the decrees of Counsels, and from the infallible testimony of the unanime consent of the Fathers & Doctors of the Church, both which they at their pleasure censure & condemn. We receive, embrace, and follow them as guides and directours to truth, and as witnesses and testimonies of truth; believing that which they believe, and rejecting that which they before rejected. 5. They derogate from the splendour and beauty of the Church in the state of Prelates, 
5. The beauty & magnificence.  in the single life of the Clergy, in the retiredness of the Religious persons, in the ornaments of the Churches, and in the variety of so many orders and professions, all which they reject & condemn as needless or superstitious. We reverence and honour the same, as tending to the external honour of God, and the magnificence of his Church, thereby making the Church beautiful as the Moon, elect as the Sun, & well ordered as an Army of men. And to conclude, they make the Church the mystery of iniquity, a whore, a harlot, 
6. The purity & incorruption of doctrine.  and a strumpet, the whore of Babylon, drunken with all abominable filth of superstition, and abomination of idolatry and antichristianity, with which she hath made all the Christian world, all Kings and Emperors, and that not for one or two ages, but for seven, on ten, or twelve, or fourteen ages (according to diverse opinions) drunk with the same cup of superstition, abomination, idolatry, and antichristianity, and make it a body consisting of persons, whoeven the best, and purest, are in all parts, and in every action stained, impure, sinful, unjust and wicked. We do believe & confess it to be the kingdom, the city, 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 blood, made immaculate, incontaminate, and unspotted, pure, holy, and perfect before him, which no error of superstition or idolatry can possess, no power of Pagans, or Heretics, or Schismatics or other, wicked Christians can suppress, no subtlety of heresy, infidelity, or Satan himself can supplant, destroy, or extinguish.  
Sixhtly, For the sacraments, they from the number of seven do curtail five, 
The private spirit derogates from the Sacraments. 

1 The number.  
2 The effect of Baptism▪  
3. The substance of the Eucharist.    and leave only two, and from these two they take away from the one, that is baptism, 1. The effect and virtue, making it only a sign or seal, no cause or instrument of grace, and of no more virtue than the baptism of S. john Baptist.. 2. They take away all necessity of it, making it not needful for infants, whom they will have saved by the parent's 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 real body and blood of Christ; but only a bare sign and remembrance of it. Not any sacrifice offered to God but only a Sacrament signing or sealing grace; and thereby rob Christ of all adoration by it as a Sacrament, and of all subjection or acknowledgement of dominion by it as a sacrifice; and they rob the Church of all benefit & comfort both by the Sacrament and sacrifice. We do admit for several states of persons, several sorts of benefits, by seven several kinds of Sacraments; all as instruments of God's power, causing grace which assists all sorts of persons in their several states and functions; and all excel the Sacraments of the old law. For the Sacrament of baptism, we believe it to be a means of regeneration from original sin, by which all sin and punishment due to sin both original & actual is fully remitted, and by which all persons are admitted into the mystical body of jesus 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 believe that not only i● contains the fountain of Grace; but also is offered to God as a sacrifice, to apply the virtue of his sacrifice on the cross, for the remission of our sins, by which is given much honour to God, and received great benefit by God's Church, & much comfort to the faithful both living and dead.  
Seaventhly, for Faith, they and their private spirit admit many sorts of faith, and in that none at all; 
The private spirit doth derogate from Faith. 1 The unity of it.  and make as many faiths as there are private spirits in particular persons, and in that destroy all unity of faith. We admit one holy Catholical and Apostolical faith, one in all, and general to all, who in all are directed by one spirit of God's Church. They admit a new and new-devised faith, never received by any but in some one or other point by condemned heretics, 
2. The antiquity of it.  in whom it was condemned. We receive an ancient and ever believed faith, ever received and approved by general Counsels, ancient Fathers, & holy Saints in God's Church. They reject the grounds of faith, as Scripture, Traditions, Church, 
3. The grounds of it.  Counsels, and Fathers. We admit, believe and rely upon them all, as grounds & foundations whereon we ground and build our belief. They admit none of the necessary means of faith, neither any common revelation of God, 
4. The means of it.  but private of their own spirit; nor any proposition of Church, but their own fancies; nor any credible testimony and motives of persuasion, to make their belief probable; nor any habit of faith, to assist the understanding in believing, nor any pious affection to incline their will to assent, nor any assent by a divine, supernatural, and Christian faith; but by a general and (as they call it) a feigned and diabolical faith, by which they believe the articles of their faith. We do settle, and rely, by our faith (in respect of the object revealed) upon the revelation of God, the proposition of Church, the motives of credibility; and in respect of persons believing, upon the infused gift of faith, the pious inclination of the will by grace, and the infallible assent caused by the former divine helps, and grounded upon the former infallible foundations, as before is at large proved. 
5. The purity of it.  They admit into the unity of their faith all heretics and schismatics, collecting and scraping from them all rags and scraps of broken and condemned opinions and heresies, and yet will not admit into the unity of their invisible Church any sinners, wicked or reprobate persons, but all and only the elect and predestinate. We reject from communion of all faith with us, all condemned heretics and Schismatics, and condemn, with the ancient Church, them and all their condemned opinions; and admit into the external communion of our Church all those who not cut off by excommunication, agree with us in unity of Faith, that therein their life and manners may be reform and amended by the example of others by virtue of Sacraments, & preaching of the Church and Pastors of the same. In all which, they and their spirit take from faith all unity in it, all grounds of it, all means to it, all supernatural virtue in it, all dignity, all certainty, all necessity, and all virtue and efficacy following upon it; and so leave no more but an human, feigned, and diabolical faith, or a shadow of faith, and no theological divine faith at all. All which is contrary in our doctrine of faith.  


The private spirit derogates from man.  
1. A freewill   Eightly, for Man, they by their private spirit, derogate, and take away from him, 1. All freedom & liberty of will, natural to him, as following upon his being a reasonable soul, and distinguishing him from brute beasts. We attribute that freedom by which he concurs with God's grace, and his motions to his own good, and is the author of his own evil. 
2. All infused habits.  2. They take from him all infusion and habits of grace, which do give life, beauty, and ability to the soul. All which we admit both of faith, hope, charity, and all moral virtues to enable and assist us, in the exercise of all piety. 3. They take from him all inward justification, adoption, 
3. All inherent justice.  and perfection, and leave him only an exterior imputation of the same, supposing God to account & impute him just, but to leave him sinful and unjust. We admit in man an inward, real, and true justification, sanctification, or adoption by grace, which inwardly infused and remaining, doth expel & t●ke away sin, renew and revive our soul, and adopt us heirs to the kingdom of heaven, by which God making us pure and just, doth therefore account and repute us such. 4. They leave a man after his justification, 
4 Alinward purity.  impure, unjust, sinful, and unclean in all the works of his soul, and in every action of the same, making all the best works proceeding from him to be sinful, and hateful to God, and deserving eternal damnation, and so leave him destitute of any merit or reward. We make him pure, just, and clean by grace, which doth give life to the soul, as the soul doth give life to the body, and therewith doth impart to it motion, virtue, beauty and power to do good, to please God, and to merit a reward at his hands; 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 works, of keeping God's law, 
5. All necessity or possibility of good works  of abstaining from sin, and thereby make him sinful as well in doing good as evil, as well in refraining as committing evil. We attribute to him ability to avoid all sins, possibility, by grace, to keep God's laws, as easy and sweet, and to do not only works of precepts, which are commanded, but also works of counsel, and supererogation, more than are commanded. 
6. All benefit of prayer  They take from man all benefit of prayer, as of things either needless, which otherwise are certain and sure to be obtained; or hopeless, as impossible to be done or obtained by us, and thereby derogate from all virtue, and fervour of prayer and devotion. We encourage men to prayer by affirming that God hath made our prayer a mean by which he will, and without which he will not dispose many of his benefits to us, and that therefore he will have us pray, that by our prayer we may obtain. 7. They take from man all fear, care, and labour for his salvation, 
7. All care and labour for his salvation.  by their assurance, that only faith justifieth and saveth, & that saith once had cannot be lost; and make him idle, careless and presumptuous of himself by their securing him by special faith, of his justification & salvation. We do teach him, by our doctrine, with holy Scripture, not to be secure of the propitiation of his sin, but with fear and trembling to work his salvation, by good works, to make his vocation sure, and therefore to live piously, to walk warily, to watch diligently, and to prevent carefully Satan and his craft. In all which they rob man, and leave him so bare of all benefits either of nature or grace, that they leave him neither liberty of will, nor ability or concurrence to do good, nor infused grace and gifts to assist him in good, to arm him against sin, to give due honour to God, to deserve reward with God, to adopt him the child of God, or to give him any encouragement in walking the way of God, in treading the path of virtue, & avoiding the allurements to sin, and the snare of Satan. All which are contrary in us, and in our Catholic doctrine.  
Ninthly, For Sin, they and their private spirit make not only all actions sins, but all sins mortal, and so all actions mortal sins, 
The private spirit takes from sin. 1. All difference of mortal and venial.  and all, as well good as bad, deserving damnation; and thereby in a sort dissuade as much from good as from bad actions, and make men desperate of doing good, and prone to do all bad. We make of works some good, and some bad, and of bad some mortal sins, depriving of grace and glory, some venial not depriving of grace and yet diminishing the fervour of grace, and thereby do persuade men in due sort, to avoid all sin, chiefly mortal sin, and encourage them to do good and animate them to increase in grace, goodness, and perfection. They make the avoiding of bad or the doing of good works, the keeping of God's commandments, 
2. All possibility to be avoided.  or the performing his will to be impossible, and thereby dishearten men from attempting either to keep his precepts, or to obey his will, or to please him, in any work or action. We believe his yoke to be sweet and his burden easy, and the obeying of his commandments & avoiding of sin by grace to be possible & facile; and thereby encourage all to labour that they may obey his precepts, and perform his holy will and pleasure. 
3▪ All imputation to punishment in some persons.  They make no bad works to be imputed to the elect, and no good works to escape punishment in the reprobate: and thereby make the one fearless & careless of any bad, and the other hopeless 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 all to be bad, and to deserve punishment, and deprive men of God's favour, till by repentance they be washed and pardoned; and thereby invite all to do good, and to avoid bad, and repent them of bad. They hold that no sin in the faithful can deprive him of faith, which once had can by no sin be lost; and thereby lull men in a security of salvation, and allure them to a liberty of sin, which they believe cannot deprive them of God's favour. We hold that grace once had may be lost, and is lost by mortal sin; and thereby warn men carefully to keep God's grace, & diligently to prevent sin before it be committed, and presently to report after it be committed.  
Tenthly, For good Works, they & their private spirit hold, that no good works are good, just, perfect, 
The private spirit doth derogate from good works in general. 1. Their merit.  or meritorious, yea that none are necessary or possible, but that all are sinful; and thereby make it bootless and needless to strive to do them. We hold, that good works are not only good, but may be perfect & meritorious of an eternal reward, whereby we animate all to the working of them. They hold that continency & virginity is no virtue, but a suggestion of Satan, wicked, diabolical, and a rebellion against God in religious persons; and that matrimony is a state more noble perfect, & spiritual than it, and thereby induce all to marry. We hold that single life, chastity, and continency is a virtue more perfect, noble, and holy than marriage, and therefore is preferred by God, as more spiritual, 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 virtue, is needless, and no part of penance or satisfaction, but a kill of one's self; whereby they withdraw men from austerity & strictness of life. We hold that it being used discreetly and in measure, is good and pious, as commended in the old and new Testament, and practised by all Saints and holy persons; & thereby animate all to it. They hold that the forsaking the world & living in a retired Religious life, is a mere human tradition, and an unprofitable will-worship of God. We hold that it is a mean of perfection, & an imitation of an Apostolical life; and therefore commendable in them who can undertake it. They hold that vows of perfection are a curiosity, presumption, pride, contrary to God, & not to be used by Christians. We hold that to vow obedience, poverty, and chastity are grateful to God, & great helps and means to perfection, as counselled in holy scripture, and laudable in all the professors of them. In all which as they take from all sin 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 than another, & all fear which may bridle any from committing sin (in which they make men fearless of sin, and careless to commit it:) so they take from good works in general all goodness and participation of good, all justice and uprightness before God, all value 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 particular they take away also from all vows their obligation to be performed from chastity all possibility to be observed, from fasting, penance, and mortification all necessity to be used, from prayer and devotion all means to obtain that they ask, and from charity all efficacy to justify before God, and from all and every one in their proper kind all power and necessity to do them, all courage and alacrity to do them hopefully. All which is contrary in us, & our Catholic doctrine.  

The private spirit doth derogate from heaven 1. The reward of glory.  Eleaventhly, From the glory of heaven, & the joys of it, they and their private spirit do derogate, in affirming. 1. That neither any reward is justly given in heaven for any good done upon earth, nor any crown of justice in that life for suffering of injustice in this, nor any laurel of Martyrs, Confessors, or Virgins there, for the confessing the name of Christ. 2. That in heaven are no differences of mansions, or diversity of degrees of glory, 
2. The difference of glory.  and that all are like and all equal in glory and beatitude even to the Apostles, and the mother of God; whereby they remove a strong motive to draw men to labour for perfection in this life, that they may attain to a higher place of glory in the next. We, and our Catholic doctrine do believe, 1. That God doth justly reward in heaven all our good deeds done on earth, and doth give crowns of glory for our sufferings for him, and bestow variety of glorious laurels by gifts of accidental beatitude for our glorifying him in any eminent manner of perfection. 2. That as stars, 

They take away from hell.  
1. The difference of place.   so Saints do differ in clarity having their several mansions, places, and glory, according to their degrees of grace and merit: whereby all are encouraged to aim at perfection, in hope of so high a remuneration.  
For hell, and the place and pains of it, they and their private spirit take from it, 1. The difference of places, as Limbus patrum, puerorum, & Purgatory. 2. The material and real fire of hell; denying, as many do, 
(a) 
Calu. in Matth. 3.12. Danaeus controu. 4 §. 11. pag. 210.  
Vorst. in Anti-bellar. pag. 269.  
Perk. upon 2 Apoc. pag. 9 Lobec. disp. 6. pag. 133. 3. The suffering of the souls.  
4. The local place of hell  
5. All fear of sin for hell.  , all true fire, 
2. The fire of hell.  and admitting only a metaphorical and imaginary fire. 3. The suffering of souls in it before the day of judgement. 4. The corporal place or prison of hell, admitting only a torment of conscience before the day of judgement 
(b) Luth. ser. de divit & 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. . 5. The lawfulness to avoid sin for fear of hell, which they make a sin and unlawful; by all which they make the pains and torments of hell to be less feared, and sins for the fear of them less avoided. We and our Catholic doctrine do hold, 1. The difference of places according to different estates and deserts, as the Limbus puetorun, for children dying without Baptism, the Limbus patrum for the faithful dying before Christ, and Purgatory for faithful dying without full satisfaction. 2. The local place, and the material fire, and the real suffering of the present pains of hell by the souls of the damned, and withal, that it is a work good, though not the best, to avoid sin for fear of hell. In all which we extol the justice of 
(c) Luth. in 15. Gen. tom. 6. f. 321. serm. de divit. & Lazar● tom. 7. f. 268. Postil. in Domin. 2. post. Trin f. 268. in 2. c. joan. f. 418. Calu. 4. Inst. 25.6. in 2. Pet. 2.4. Scult●t. 1. part. medul. in Tertul. cap. 42. pag. 305.  God mixed with mercy, in punishing all sorts according to their deserts, and deter men from liberty of sin for fear of punishment in hell.  
And thus we have in this second part confuted this private spirit, which in the former part we proved to be the sole and whole ground of the Protestant faith and salvation; 1. By authorities of holy Scripture. 2. By testimony of ancient Fathers. 3. By reasons drawn from the difficulty of discerning spirits. 4. By reasons drawn from a right interpreter of Holy Scripture. 5. By reasons drawn from an infallible judge of controversies of faith. 6. By reasons drawn from the nature and certainty of faith. 7. By Circular absurdities to which this spirit leadeth. 8. By Doctrinal absurdities which follow upon it, and the doctrine of it against Faith, and the Creed; against Hope and the Pater noster; and against good life, moral virtues, the ten Commandments, and all laws of God▪ Church, or Commonwealth. In which also we have made plain how this their doctrine, grounded upon this their private spirit, doth derogate from God, and the Blessed Trinity, whom it makes the author of all sin, a sinner, liar, dissembler, and tyrant, the only sinner, and a greater sinner then either the Devil or man; doth derogate from jesus Christ, and his birth, life, passion, and resurrection, whom it dishonours in making him neither Physician, Lawyer, judge, Priest, or perfect Redeemer, or Saviour, but one ignorant, impotent, sinful, and damned; doth derogate from the Church of God triumphant in heaven, which it dishonours in taking from it knowledge & charity in Saints, and Angels, and honour and reverence to them; and from the Church militant on earth, which it dishonours, in taking from it all authority, visibility, universality, perpetuity, or extancy, and being upon earth so many ages. How it derogates from faith, which it dishonours in taking from it all grounds, whereon it is to be builded, & all means whereby it is to be attained, and in making it contradictory, rash, presumptuous, sinful, and preiudicious to all Hope and Charity. How it derogates from man, whom it disables & deprives of all freewill, of all inherent grace, of all good life and works, of all possibility to obey God's Commandments, to abstain from sin, to merit any reward. How it derogates from all moral virtues and good life, from which by many principles it doth withdraw, & withal doth draw to all vice, and wickedness, doth give the reins to all Epicurean liberty and looseness. In all which the spirit of our Catholic Church, and the doctrine of it is showed to be contrary, and to give du● honour to God, to Christ, to his Saints, Angels, Church, to Faith, Sacraments, and the rest. And to be a means to encourage all Christians to the practice of all virtue and perfection, and to avoid all sin and wickedness. All this we have carefully & painfully laboured to perform in this second Part of the treatise of that pri-Spirit.    

THE PROTESTANTS OBJECTIONS, and proofs, taken out of Scripture, for the defence of their private Spirits authority to inrerpret Scripture, and judge of Controversies; proposed and answered. CHAP. X.  

Of certain observations, profitable for the solution of Objections. SECT. 1.  
HITHERTO we have battered, & that I hope sufficiently, the main fabric of this imaginary edifice of the Protestant private spirit. It remains only for this second Part, that we raze, & demolish the foundation upon which this their conceit of their private spirits authority is built and erected, that is, that we solve the reasons, or rather objections, taken out of holy Scripture, upon which they ground their conceit▪ for which we may note, 
The true efffect of the working of the spirit of God declared.  that as our Catholic doctrine doth not deny either the being or permanency of the Spirit of God in every faithful both person and Doctor (for all faithful by the spirit of God have faith) or the effect and operation of the same, in assisting them 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 between the effect and operation of this spirit in the Protestant and Catholic, as well simple as learned, as both do challenge it, and rely upon it. For as (for better illustration, we may observe in a natural body, and the spirit or soul of man, 
By the similitude of a natural body. 1. Cor. 12.12  in which comparison we imitate. S. Paul) the soul or spirit doth give information, or operation to the whole body, and every part thereof, yet▪ so that every member hath not every operation, all members have not one action; but the head one, as to judge; 
Rom. 12.4▪  the hands another, as to work; the feet another, as to walk; and the mouth is to receive, the belly to contain, 
The spirit gives to every one his proper operation.  the stomach to digest the meat; and so it is proper to the eye to see, to the ear to hear, and to neither to discourse and reason, which belongs only to the brain: so in the spiritual body of the Church, and the faithful members of it, the spirit of God doth assist all, and every one in particular, 
Rom. 12.5.  as well the meanest as the greatest, as well the most simple as the most learned, Who are many, but one body in Christ: yet so, that as every member is different one from another, so the operation of every one is different and not the same, but as some are Lay, some Ecclesiastical persons, some secular, some Religious, some simple, some learned, 
Ephes. 4.7. Rom. 12.3. Rom. 12.6.  some common people, some Pastors and Prelates, so to every one of us is given grace according to the measure of the donation of Christ; according to the measure of faith, and to every one for his profit, that having all gifts according to the grace which is given to us, 
1. Cor. 7.20.  every one may remain in the vocation, in which he is called, whereupon all are not Prophets, all are not Doctors, all are not Evangelists: All are not judges of faith, and interpreters of holy Scripture, 
Ephes. 4.11.  though all have the spirit, but God, dividing to every one as he will, 
1. Cor▪ 12.21  gives to some the spirit to hear and obey, to others to direct and command, to some the spirit to labour and work by practical offices, to others to contemplate and study by speculative functions, 
●. Cor. 12.21  yet to all so, and in that manner, that as every member hath need of another, for the eye cannot say to the hand, I stand in no need of thy help: so every one member hath his gift, and the use and operation of it, for the benefit of the whole body, with dependence and subordination to the whole, and according to the order and proportion of the whole, that as the necessity and conveniency 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 united together as members of one body, and in unity of one body, do every one believe as they are directed by the head, and do proceed in all with subordination to the head, and work in all for the use and benefit of the whole, suffer for the defence of the whole; and so by a communion both with themselves, and with the whole do all labour for the whole, conserve the whole, and keep still an union and communion with the whole, and are directed according to the faith, the rule, the reason, and the judgement or direction of the whole body or Church of Christ. As long therefore as every member, and his spirit hath this direction, subordination, and union with the whole body of the Church and the spirit of it; so long doth it prooced in order and unity, and so far it is agreeable to the spirit of God directing his holy spouse the Church: but when this spirit doth begin to be singular of itself, to devose a new doctrine, to teach otherwise then the rule of faith hath prescribed, or to assume the authority of a new master; When it divides itself from the spirit of God's Church, and doth oppose itself against it, or extol itself above it: when it will not be subject and subordinate to it but doth erect a Cathedra of authority of its own, or an opinion of doctrine of its own against it; than it is an evident sign that it is not a spirit of unity and concord, but of dissension and division, & so not an inspiration of God to be embraced, but a suggestion of sathan to be rejected.  
Out of which rule may be observed the difference between a Catholic and a Protestant spirit in expounding of scripture, and withal, 
The different manner of the spirits operations in catholics from Protestants.  the weakness or rather impertinency of the Protestant objections for their manner of interpretation of scripture by this their spirit. For, first we distinguish between them, who without offence lawfully may expound, and who by authority have warrant infallibly to expound holy scripture. Of the former sorts are all faithful Christians who having understanding sufficient and a pious intention, do with humility begin, and according to the rule of faith 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 comfort the Holy Scripture, as our adversaries do falsely calumniate us. Of the later sort, are the Pastors and Prelates of the Church, who having lawful ordination and succession, 
In the persons who have authority.  and continuing in unity and subordination, do either deliver the sense of Scripture, as it is taught by holy Church, or else confirm and explicate any doctrine of faith when they are collected in a general Council. And these, thus using the lawful means, and observing the usual rule of faith, have authentical warrant, by the infallible assistance of the holy Ghost, that they cannot err in delivering any sense of scripture as a ground of faith and belief. The Protestants do give not only liberty, but also authority to all, not only Pastors and Prelates, but also Artificers and common people, as well unlearned as learned, to frame to themselves such a firm assent to this or that (seeming to them infallibly true) sense of holy Scripture (every one according to his own prejudicate conceit or private spirit) that thereupon they dare adventure the certainty of their Faith, and the hope of their salvation.  
Secondly, we make a difference between a sense of scripture produced in the Schools, 
In the articles of faith of which exposition is given.  to prove or confirm a school question, & a sense declared ex Cathedra to ground an article of faith, or between a preachers conceit delivered in the pulpit to exhort to good life and manners, and a doctrine proposed by the Church, as revealed by God, & necessary to be believed. In which for the former, we give a liberty to any preacher to frame out of his own conceit any sense which (not being opposite to true faith) may move the auditory to piety & good life: but for the later we confine the ranging liberty of the wit, 
Vincent. Lyr. cap. 27.  and invention, even of the Doctors & Pastors in God's Church, & prescribe, as faith Vincentius Lyrin. that▪ They teach that which is delivered to them, not which is invented by them; that which they received, not that which they devised; that which is of public tradition; not of private usurpation; that of which they are not authors, but keepers; not beginners, but followers; not leaders, but lead. In which cunningly carving, faithfully placing, & wisely adorning, like another Beezeler, the precious pearls of divine faith, by adding splendour, grace, and beauty, they are to illustrate more clearly that which was believed more obscurely; and to deliver to posterity more fully explicated, that which by their forefathers, being not understood, was with reverence believed. Always so teaching that which they learned, 
Cap. 28.  that they teach after a new manner, but not a new doctrine. That is, as afterward he saith; That they interpret the divine Canon according to the tradition of the whole Church, and the rules of Catholic faith, that is, Universality, Antiquity, and Consent; and if any part do rebel against the whole, or novelty oppose antiquity, or if dissent of a few control the consent of all, or the most, then m●st they prefer the integrity of the whole before the corruption of a part, the veneration of antiquity before profanation of novelty, and the generality of a Council, before the temerity of a few. 
In the points of faith expounded.   
The Protestants give a liberty, by the privilege of their spirit, to every not only Preacher, but private person, to expound the most difficult and important places of Scripture, namely of the apocalypse, & S. Paul's Epistles, not only for the schools in scholastical questions, or in pulpit for exhortations to good life, but in deepest articles, & greatest controversies of Faith, every one as his spirit shall suggest, and thereupon they direct them to ground their faith & the salvation of their own soul, and of many others who rely upon them. 
Vincent. Lyr.  Whereby, as saith Vincentius Lyrinensis, They make it a solemn practice to delight in profane novelties, and to loathe all decrees of antiquity; and by making ostentation of a false opinion of knowledge, do make shipwreck of all faith.  
Thirdly, the Spirit of a Catholic will not presume to expound any text of scripture contrary to that sense which either the rule of faith, or the practice of the Church, 
In the means or directions by which it is expounded.  or the decree of a Council, or the consent of Fathers hath received as true and authentical, but in all will receive & follow that which is determined and decreed in them. The Protestant spirit will censure, reject, and condemn any sense, though never so generally received, or strongly confirmed by all authority of any Church, Tradition, Council, or Fathers, and devose a new one of his own invention, and thereby will build a new faith and religion, which it persuades the followers to be the only way to truth and life.  
Fourthly, the spirit of every Catholic will deliver his own interpretation only as probable, 
In the infallibility or certainty of their exposition.  and submit himself to the censure and judgement of the spirit of the Catholic Church, captivating with S. Paul, his understanding to obedience of Faith. The Protestants spirit will avouch their interpretation as certain, infallible, and of Faith; and all with that obstinacy, that no reason or authority shall remove them from it, or alter their opinion in it.  
Fifthly, the spirit of a Catholic, being settled & grounded in a certainty of Catholic and apostolic faith, 
In the grounding one's faith upon this exposition.  will expound Scripture according to the rule of the same, for the illustration or confirmation of the same faith, as it is generally received: but will not ground himself; and his belief in his own exposition, nor persuade and introduce a new belief upon the same. The Protestant spirit will ground itself, and his first belief, upon his own exposition, and by the same persuade others to forsake their old faith, and to follow a new, and so change the ancient religion, for a novel opinion grounded upon a new exposition of any text of Scripture, framed according to the fantasy of the private spirits conceit. And thus though Catholic Doctors and Pastors have the spirit of God to expound holy Scripture, as much and more than the Protestants have, yet they use & apply it either to schoole-questions and manners only, or as probable and credible only; or if to doctrine of faith, they apply it, either to illustrate and confirm their faith, or if to ground and settle it, they square it according to the rule of faith, the practice of the ancient Church, the decrees of Counsels, and the consent of Fathers. All which the Protestant Doctor, in the settling and resolution of his Faith, rejects, and relies his faith upon an exposition of scripture grounded only upon his own proper and private conceit.   

The objections answered. SECT II.  
THE Objections which the Protestants Luther, Melancthon, 
Protestants objections, for their private spirits authority, answered  Brentius, Magdeburgenses, Musculus, Whitaker, & other Protestants do usually make for the power and authority of this their private spirit to expound scripture, are drawn some from, those places which affirm the interpretation of scripture to be a gift, & that gratis, and freely bestowed: others from those places which require reading, prayer or meditation in every one, for the obtaining of this gift. Of the first sort are these and such like.  
First, they object those places where the gift of 
(a) Rom. 12.6. 1. Cor. 12.11.1.14.14  Prophecy, or interpretation of speeches, is attributed to the operation of one and the same spirit, which divides to every one as it will. Where also Prophecy, that is, interpretation of scripture & preaching, is given to the Faithful if all do prophecy. Every 
(b) 1. Cor. 14 24. Vers. 26. Vers. 29. Vers. 31.  one hath a Psalm, hath a revelation hath a tongue, hath an interpretation. Let Prophets two or three speak, and the rest judge. You may all, one by one prophecy, that all may learn, and all may be exhorted. Therefore every one who hath the spirit and grace of God, hath the gift to interpret scripture. To which is answered 1. That in all those places S. Paul speaks of gifts extraordinary, 
Gifts extraordinary and gratis given.  and gratis given for the time, such as are the gift of languages, the curing of diseases, foretelling things to come, and interpreting of obscure revelations, or mysteries, which were bestowed only for a time, and as personal upon the Apostles; and first believers, with whom they decayed and ceased: not of any gifts ordinary and general which are to be permanent in the Church, and common to all faithful. Therefore these places can make nothing for every faithful persons power and ability to expound scripture, 
Not given every one to all people  & that so certainly, that upon it he may build his faith and salvation. 2. These gifts are not given any one of them to all persons, nor yet all of them to any one person, and that for all ends & uses, for the gifts are given according to the measure of faith, 
Rom. 12.3. Rom. 12.6.  according to the measure of the donation of Christ, according to the rule of Faith. Therefore all these gifts are not alike given to every one, 
Ephes 4.11.  but so distributed that some are Apostles some Prophets, some Evangelists, others Pastors and Doctors: 
1. Cor. 12.28  and not all Apostles, not all Prophets, not all Doctors, not all workers of miracles, speakers with tongues, or interpreters of speeches. 
Given only with subordination to the spirit of the Church and Superiors.  Therefore all and every faithful person hath not the gift of interpreting and expounding scripture, but those upon whom by special gift or function it is bestowed. 3. They who have this gift, and the spirit of it, have it as subordinate, and a part or parcel of the spirit of God's Church, by which it is to be directed, not as opposite, singular, or independent of the same, or of any one but themselves; for so was the spirit of the Prophet's subject to the Prophets. That is, 
1. Cor. 14.32  as S. Chrysostome expounds it, that both the Prophet and his gift was subject to the college or company of the Prophets, which is, the whole Church; and the spirit of every member is applied to the use and benefit of the whole body. What spirit therefore is private and proper as of itself, and either divided from the head, or not subordinate to the whole body of the Catholic Church, and applied to the use and benefit of the same, that spirit is not the spirit of unity and peace, 
1. Cor. 14.23  but of division and dissension, and so not the spirit of God (who is not the God of dissension but of peace) but of Satan, 
Marc. 3.26.  whose kingdom thus by spirits divided will be made desolate and such is the spirit of all Protestants, as is before fully declared.  
According to which grounds are answered and explicated in particular all places which are objected for this spirits authority. As first, 
1. Cor. 12.11  That one and the same spirit doth work all these, dividing to every one as it will, is spoken first of revelations and gifts extraordinary, called gratis given, not ordinary and permanent in the Church of God, such as is this gift of interpretation of Scripture. 
gifts extraordinary given not generally to all.  Also it is spoken of persons private, & the vulgar sort, upon whom this extraordinary gift is sometimes bestowed, not of the Counsels and Prelates to whose function, as proper to it, this gift or promise is annexed. And if any private persons have had this extraordinary gift, as Amos a shepherd, Deborah a woman, who in the old Testament were Prophets, and Origen who not yet a Priest was a Doctor and interpreter of Scripture, they were privileges extraordinary, and a few only, which make not a general rule for all, and what they taught, they taught not as Masters, who did either arrogate to themselves any proper authority, or did teach any new doctrine, or did refuse any subordination to Superior authority: but did it either to the consolation of themselves, or to the instruction and confirmation of others, and all according to the rule of faith and common received doctrine. In which manner any, though not yet called, and having a talon sufficient may (as before) presume to interpret holy Scripture, and deliver the sense of it to others, though he have not yet the grace of holy Orders, nor Pastoral, or Episcopal function.  

Gifts alike are not given to all, but are to be used by all as they are given. Rom. 12.3. Ephes. 4.7.  Secondly, That of Rom. 1.26. having gifts according to grace which is given to us different, whether prophecy according to the reason of faith, or ministry in administering, is not so meant that every one, according to the proportion of his faith, hath the gift of prophecy or interpetation of scripture: but that every one who hath these gifts should exercise them according to the talon and gifts bestowed on them, not presuming to be wiser than he ought, but to be wise unto sobriety, and according to the measure of the donation of Christ, and not to intermeddle in another's office and function; as (to instance in the Apostles example) he who hath the ministry proper to Deacons and inferior orders, which was to distribute alms and to take care of the poor, is not to meddle in the function of Bishops, which is to preach and instruct in doctrine of faith & to confer orders, but every one, according to the reason or measure of faith, that is, not of his infused and supernatural faith by which he is disposed to grace, but of his gift of understanding of scripture, and of high mysteries of belief, is to proceed in his function, & to use that talon bestowed upon them to the profit of the whole body. Which gift also, 
By Episcopal & Diaconical function. Rom. 12.7.8  as it is not a property inseparably annexed to grace, (for many who are in state of grace are destitut of this gift, & others who are not so holy, but for life wicked, often have the benefit of it) so it is not usually bestowed upon the vulgar and common sort of people, but is proper to Ecclesiastical persons, of whose function are two sorts, that is Episcopal, 
1. Cor. 7.20.  to preach and explicate holy scripture; and Diaconicall, to minister in external function of giving alms, serving the poor, and the rest, 
Hier. contra Vigilan. Non est cuiusuis hominis aureos nummos & scripturas probare, vina gustard. & Prophetas & Apostolos intelligere. 1. Cor. 12.28. Ephes. 4.11.  as is by the Apostle here expressed, in which every one remaining in his vocation in which he is called, is to exercise his own office and function. For, as saith S. Hierome, It is not for every one to try gold, and expound holy scriptures, to taste wine, and understand the Prophets and Apostles. And, as saith S. Paul, All are not Prophets nor Apostles, nor Doctors: but some Prophets, some Apostles, some Evangelists, some Doctors, till the consummation of the world. And so some, to whom by their function it belongs, not all faithful of what sort soever, have this gift of interpretation of scripture bestowed on them.  
Thirdly, those places of 1. Cor. 14. are understood, as the whole Chapter is, neither of any ordinary and infallible interpretation of holy scripture, nor yet of any solemn and public office, sacrifice, or benediction of the Mass, 
S. Paul. 1. Cor. 14. is understood, not of ordinary gifts to expound Scripture.  much less of any gift ordinary & common to all & every faithful person, either for understanding of scripture, or for hearing the solemn service of the Church (as all expositors both ancient and modern do confess, & the very words of the text do convince) but of private prayers and praisings of God in Hymns, Canticles, and spiritual songs, and of private gifts of speaking with tongues, and prophesying, 
Nor of the public service of the Church.  or interpreting of holy scripture, and exhorting for mutual consolation and instruction one another. All which as they were gifts gratis given, rare, extraordinary, singular, 
But of extraordinary gifts gratis given for languages▪ etc.  yea and miraculously bestowed upon several persons of sundry sorts in the particular congregations and assemblies of the faithful in those times, and only for that present time, and not to continue in the Church; so an order and method is here prescribed in the use and exercise of these gifts by the Apostle, that all may be done honestly and according to order, 
Vers. 40.  without confusion, and to edification, specially of Infidels not yet converted, to whom coming to hear the exercises of the Christians, these were signs and testimonies of the spirit of God among Christians. Whereupon it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vers. 23.  that, is thy proper, and private benediction: and the Prophets did speak sometimes in languages, which neither themselves nor the auditors understood, as v. 13. and 14. is expressed, where the speakers are willed to pray that they themselves may understand, and the prophesying or interpreting of high mysteries is preferred before the unknown & not understood languages. For which we may note out of the ancient writers justine Martyr, and Tertullian who lived in the age of the Apostles, 
justin. Apol. 2. ad Anton. in fine. Tertul. Apologet. cap. 39  that the times then so requiring it at the first beginning of the Church, this order was observed in the meetings of Christians which were then, for the place, private, as in time of persecution; that is, 1. The Psalms were sung 2. The Prophecies and scripture was read. 
The manner of the Christians assemblies in the first age of the Church  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 given to all. 6. Some did sing Hymns and Psalms of praise and thanksgiving, others did Prophecy & speak of high mysteries, and show their gift of languages. 7. Others more spiritual, did, as they were inspired by special gifts, interpret and expound scripture, which was used even by women. And lastly, they concluded all with an Agape, or banquet of charity, and hymns of praising God, & so brak up the assembly. Which practice as it was only for that time, and in time when these extraordinary and miraculous gifts were bestowed (for it was not observed in the future & settled times of the Church) so with the cessation or ending of those gifts, the order and manner partly ceased, partly was changed into a set order & form for succeeding times, which conformably is observed by our present Church in practice, as may be seen in Cornelius upon the 1. Cor. 14. Nothing therefore in this Chapter is intended, or spoken, of the general and ordinary power and authority of all the common people, and every persons spirit to interpret scripture, and judge of Controversies of faith.  
2. It is answered, that the Prophecy, here 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 conversion the gift of tongues was given;) was interpreted by this gift of prophecy in others, for the instruction of the faithful (for whom this Prophecy was given) for languages are a sign to Infidels, but Prophecy to the faithful 
(a) Vers. 22. . When therefore the gift of tongues ceased, this gift of Prophecy also ceased, as being given only for the interpreting of tongues.  
3. The matter and subject 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) Vers. 3. ; or of things secret, as future events, or unknown faults, or facts done, by which the secrets of the heart of the infidel or idiot was made known, and he convinced and judged of all 
(c) Vers. 24. & 25. : therefore it makes nothing for doctrine of faith, and interpretation of scripture.  
4. This manner of Prophecy howsoever, and of whatsoever it was, it was not independent, and of itself free to interpret what, and how it will: but so, that the rest do judge 
(d) Vers. 29. ; & that the spirits of Prophets be subject to the Prophets 
(e) Vers. 33. . And so every private spirit must be subject to the judgement of the Church, and the Church's spirit.  
Fourthly, they object those places where it is said, that All thy Children are taught of our Lord 
(f) Isa. 54.13 ; Al shallbe docible of God 
(g) joan. 6, 45. ; Yourselves have learned of God 
(i) 1. Thes. 4 ; I will give my law in their bowels and I will write it in their heart 
(k) Hier. 31.33. ; All shall know me from the least to the greatest 
(l) Idem. v. 34. ; If any will do his will who sent me, he shall understand of the doctrine whether it be of God 
(m) joan. 7.17. ; My sheep do hear my voice & do follow me 
(n) joan. 10, 27. ; You have no need that any do teach you, but as his unction teacheth you of all things 
(o) 1. joan. 2.27. . All these places, I say do not either jointly altogether, or particularly any one, mention any privilege that every one hath, by the instinct of his own private spirit, to interpret holy scripture, to decide deep mysteries of faith, and to judge of all controversies of divinity, which is the point averred by the Protestants, denied by us, 
Grace to be saved, not to interpret scripture.  and in controversy between both. 2. In them is affirmed only that God will give his inward gift of grace to all sort of persons, so sufficiently that they may know him, his truth, and the true way to salvation, and by the same may observe his Commandments, and come to be saved: (In which yet is neither excluded, but rather supposed as precedent, and an exterior proponent cause, the ordinary means of preaching by Pastors, and of instruction by them and subordination to them:) But yet is not given to any one any power or privilege to prefer his own spirit before the spirit of the whole Church, or to censure the doctrine which is once adjudged by the same; which among the rest this Protestant private spirit doth assume to itself.  

Not all who have Faith, have the gift of interpreting scripture.  For which we may note, that it is one thing to have faith sufficient for salvation; another to have the gift of infallible interpretation of scripture. The former is a gift general to all the faithful, & though they be as yet 
(a) Heb. 5.12 1. Cor. 3.2.  little ones who only suck milk; though they be as yet 
(b) 1. Cor. 3.1.  carnal not spiritual; though they be 
(c) 1. Cor. 14 38.  ignorant of many things; and have many 
(d) 1. Thes. 3.10.  things wanting (to the perfection) of their faith: Yet they be sealed with 
(e) Epes. 1.13.14.  the spirit of the promise, 
(f) 1. Cor. 3.16.  the pledge of our inheritance, 
(g) 1. Cor. 14 37.  have the spirit of God dwelling in them, and so have the literal verity of all the former places verified in them. The later is a gift peculiar and proper only to them, who by place and function are 
(h) Hebr. 5.14.  spiritual and perfect, have their 
(i) 1. Cor. 12 10.  senses exercised to the discerning of good and evil. And have the gift of 
(k) 1. Cor. 14  discerning of spirits, and interpreting of speeches. And these are they who as tryers and discerners of faith, interpreters of Scripture, and have the gift and power infallible to direct others in the doctrine of faith, who are ex officio the Pastors and Prelates of God's Church, and are 
(l) Act. 20.28.  as Bishops to rule; 
(m) 1. Pet. 5.1.  to feed the flock of Christ; 
(n) ● Tit. 2.15.  to exhort and reprove with all authority; to 
(o) Tit. 1.12.  control & rebuke them sharply, that they may be sound in the faith; and 
(p) 1. Tim. 1.3.  to denounce to certain, not to teach otherwise. And all by that power which God hath given them to 
(q) 2. Cor. 10. v. 5.6.8.  edification, and to revenge all disobedience, and to bring into captivity all understanding to the obedience of Christ. This is the office of the Prelates and Bishops of God's Church.  
3. This inward gift of grace or unction of the Holy Ghost is only an efficient, internal, and cooperant cause, and so necessary, to move the understanding and will to assent to that which, as certain, is proposed: but this judge or interpreter must be an exterior proponent cause, which must deliver to us this sense as certain, which being proposed grace doth enable us to believe. Now all these and such like places are meant of the interior gift of grace, which is necessary, but not ordinarily sufficient without a precedent, exterior, and proponent cause, which is this infallible Interpreter of holy Scripture, in Pastors of the Church.  
Fifthly, to those places where it is commanded, not to believe every spirit, but to prove the spirits if they be of God 
(a) 1. joan. ●. ●. ; and to prove all things, and hold that which is good 
(b) 1. Thes. 5 20. , is answered. 1. That all, and every person of the body of the holy Church is not directed to make this trial, but only the chief, 
Pastors, not the common people are to try spirits.  that is the Pastors, and Prelates, as when a man is willed to discern and see, not every member and part of the body is directed so to do, but the chief members, as the head, which is to judge, and the eye to see, to whose function it is proper and belongs, or as when an University is directed to examine and judge of such a book, and doctrine, not every student, but the chief Doctors of that faculty are so directed and willed; so that not every person and unlearned party in the Church is to make this trial of spirits, but only Pastors and Prelates, to whose function it is peculiar and proper to judge and decide all such like questions and doubts. 2. This trial and judgement is to be made, not of questions & doctrine already decided and determined by the authority of the Church, but of such as are yet doubtful and undecided. For that which is once determined by the general consent of the Church or Council, is not again to be examined and judged by any private man's spirit; for so the Decrees of Counsels were both vain & endless: that therefore is to be tried which is not before both tried and judged, and that by those who have both ability and authority to do it; which makes nothing for this private spirit, which will both try what is before by any Council judged, and will by every simple & unlearned person try, and judge it.  
Sixthly, to that of 1. Cor. 2.15. The spiritual man judgeth all things, and himself is judged of none: It is answered, that S. Paul to confound the Corinthians, who standing upon their humane & worldly wisdom, 
How spiritual men judge of spiritual things  contemned his unlearned manner of instruction, affirms that they being men sensual can judge only of sensual things: but he being spiritual and perfect in divine wisdom can judge both of things sensual and spiritual; and so a spiritual man judges of all things in general, that is, both of spiritual things which are divine and mystical, and also of humane things which are terrene and sensual; but a sensual man judges only of temporal things of the world, and not of spiritual which are of God. The reason therefore is de generibus singulorum, that a spiritual man judges of all sorts of things both divine & humane, but not the singulis generunt, that he can judge in particular of all kinds or spiritual things, as when a man is said to eat of all things, it is meant that he eats of all kinds of meat, both flesh and fish, not of every particular piece of both.  
2. Every spiritual man doth judge spiritual things, but according to such rules and directions as every thing is to be judged, that is, things manifest and certain he judges according as they are judged already and determined, things uncertain and obscure, according to the rule of Faith, and the authority and testimony of Counsels, Fathers, Tradition, and Church, as before is explicated; not according to his own selfe-seeming spirit and conceit, in which his spirit is still subordinate to the spirit of God's Church, and directed by it.  
3. Because every faithful Christian is not always spiritual, that is, perfect, having his senses exercised in the discerning of good and evil; for some have need of milk and not of strong meat, and every one that is partaker of milk it unskilful of the word of justice, for he is a child 
(a) Hebr. ●5. 23. & 14. . Therefore this judgement, especially of mysteries of faith, is not for all imperfect, though faithful Christians; but only for persons spiritual, that is, perfect, and understanding in spiritual learning & wisdom. 
Only spiritual men judge of spiritual things and some of one, some of another spiritual affair.  And so it makes nothing for the private spirits judgement in every faithful Christian. And because spiritual persons have not every one a spirit for all spiritual things, for to one certes by the spirit is given the word of wisdom, 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) 1. Cor. 12. vers. 8.9.10.11.  all are not Apostles, Prophets, or Doctors, nor work miracles, do cures, or speak with tongues 
(c) Vers. 27.  And because some members are more, some less honourable, or base, some more weak, some less; and some have offices & functions, some more honourable, some less, some to see and direct, others to walk and be directed, 
(d) Vers. 21. & 22.  every one according to his nature & function, though one and the same spirit work all these therefore all persons who are spiritual have not all spiritual offices & gifts, but some the gifts of prayer, and contemplation, some of mortification and humiliation, some of obedience & patience, others of discerning of spirits, and others (to whom by their office it belongs) of judging of faith and scripture, as before. And therefore though spiritual men judge all things spiritual and temporal, yet every spiritual man doth not infallibly judge and discern every spiritual thing, no more than every faculty of the soul as sensitive, vegitative or rational, doth perform all and every function of feeling growing, and reasoning; but every one his proper function. And as the function of the eye is only to see, and of the hands to work, and the feet to walk, so they who will give the function of seeing and judging of the sense of scripture and mysteries of faith to every person in the body of the Church, do as much as if one should attribute the function of seeing to the hands and feet: for as in a body natural, so in the body mystical, (which is S. Paul's comparison) some are principal members, some inferior, so every one hath his proper function in the Church, as the bishops are eyes to discern truth, the princes are arms to defend the body, and the people are the rest of the parts of the body to be directed. The function therefore of one is not to be attributed to another, but every one in his place and degree is to exercise his own function in his proper office and work. By which is apparent, that those and such like places of scripture do make nothing for the authority and power of this private spirit in every one to discern and judge of all places of scripture and mysteries of faith; except the Protestants, as they attribute to every spirit power to do every thing, so they will out of every place of scripture infer any thing, & so ex quolibet prove quodlibet, as their spirit doth direct and teach them. And thus much of the first manner of arguments or objections drawn from the gift of the spirit of God and grace, impertinently applied to prove this their private spirits authority.   

Other objections answered SECT. III.  
THE second manner of objections are drawn from the means which are prescribed in scripture for the due & right Understanding 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 seem to back much their spirits proceeding, 
Calu. 4. Inst. 17.25. Nos ut in tota scriptura sanam huius loci (Hoc est corpus meum) intelligentiam non minori obedientia quam 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  for so doth Calvin profess to embrace that sense of scripture which by meditation annexed, the spirit of God doth suggest; by virtue of which spirit he contemns all, what any humane wisdone can oppose. For which they object that David did meditat day & night in the law of God. That Timothy did from his Childhood learn the Scripture which might instruct him 
(a) 2. Tim. 3.15. . That S. Peter did will them to attend and look into the prophetical word as to a candle shining in a dark place 
(b) 2. Pet. 1.19. . That S. Paul affirms that faith & faithful persons are built upon the foundation of the Prophets and Apostles 
(c) Ephes. 2.20. . That they of Beroea did search the scriptures, if the things were so 
(d) Act. 17.11.  as Paul did teach. And that Christ did will the jews to 
(e) joan. 5.39.  search the Scriptures.  
For all which we are to observe, 1. That these means are good and profitable; but not sufficient of themselves for a certain 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 upon. 2. 
Means necessary, but not sufficient to expound scripture.  That these means are to be used by those who have power and authority to expound scripture; to whom, though they be necessary yet are they not of themselves either sufficient, or infallible either to every private person, or to others without other helps and assistances of the holy Ghost. 3. 
Are by persons proper and fit to be applied.  That private persons, when they use & apply duly these means, may give a probable exposition of scripture, either for their own consolation and confirmation in faith, or for the edification and advice of others: but cannot rely upon it either as a sole and solid foundation of their belief, 
Aug. epist. 3. Tanta est Christianarumpro funditas literarum, ut in eyes quotidie pro ficerem, si eas solas ab ineunte pueritia usque ad decrepitam senectu●em, maximo ocio, summo study, meliori ingenio conarer addiscere, Non quod ad ea quae necessaria sunt saluti, tantâ in eyes perveniatur difficultate, sed cum quisque ibi fidem tenuerit sine qua pie recteque non vivitur, tam multa tamque multiplicibus mysteriorum umbraculis opaca, intelligenda proficientibus restant, tantaqueve non solùm in verbis quibus ista dicta sunt, sed etiam in rebus quae intelli gendae sunt latet altitudo sapientiae, ut annosissimis, acutissimis, flagrantissimis cupiditate discen di, hoc cont●ngat quod eadem scriptura dicit: cum consummauerit homo tunc incipint. Epist. 119. cap. ult. Plura se in scriptures nescire quam scire.  or as a general rule for the true and certain 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 leisure more, and his diligence greater, yet he might from his childhood ti●l his old age profit in the understanding of them; not for that so much of them as is necessary to salvation, is so hardly to be atteined; but for that when once ones faith is grounded upon them, so many and manifold mysteries remain for the more intelligent proficients, involved in the words, and the ma●ter▪ that the mo●t aged, witty, and industrious may say when he is become perfect, than he begins. For which elsewhere he professes; that he is ignorant of more things in scripture than he knows. Therefore only prayer, meditation, and study will not surfice for every one to find out the true and certain sense of every place of Scripture, which for every one to assume to himself would not be a certainty of faith, but presumption of pride. And the same which is said of Prayer, Meditation, 
See Staples. princip. doctrinalibus controu. 6. l. 9 c. 9.10. etc.  and study, may be said of skill of tongues, conference of original texts, and other places, and of consideration of antecedents and consequents, of phrases and the like. Of which see Stapleton. Which supposed, the answer to all the former objections is facile.  
First, David did read and study the Scripture, but he did it for his private consolation and meditation; 
How David and Timothy studied scripture.  not for his foundation in faith, in which he was before grounded. 2. Timothy did read and study them from his childhood, but to learn the sense and meaning of them of his Masters and teachers, not to be judge and censurer of them, and that for his instruction in manners, not for his doctrine of faith, which he received from his Ancestors, not from his own reading of Scripture. 
How S. Peter exhorts to interpret scripture.  3. S. Peter did will them to attend to the prophetical doctrine, but not to interpret it according to every ones private spirit, and proper interpretation (which he forbids, saying: No 
(a) 2. Pet. 1.20.  prophecy of Scripture is made by private interpretation:) much less with a neglect of the rules and grounds of faith, or with a contempt of the Pastors and Superiors of the Church of God, preferring its own before their exposition. 4. S. Paul affirms, that we must be built upon the foundation of the Prophets and Apostles 
(b) Ephes. 2.20. , that is, not only upon the written word of the Apostles or Prophets (for many had faith and were Citizens of Saints, and Domesticals of God before any scripture or writing of the Apostles was extant, and many built their faith upon the Apostles, who writ nothing at all) but upon the doctrine and faith reveiled to the Apostles, and by them left by preaching or writing to posterity, 
How our faith is built upon the Prophets & Apostles.  and as such by the Church proposed to us. Out of which nothing can be inferred for making the scripture, much less the private spirit interpreting it, the sole or sufficient ground of Faith. Again, taking the foundation either for the doctrine or writings of the Apostles, and they who are built upon it, or for principal parts, or for the body of the Church, we may consider first the foundation of doctrine either in itself, and so, as being the truth revealed, it is the ground of faith; or in respect of us, as by us it is accepted, and so it relies upon the Pastors and Prelates of the Church, by whom it is proposed to us as revealed, and for whose authority we receive it as revealed.  
Secondly, we may consider the Church, either as it is the whole body of all faithful in all times, especially after the Apostles, and so it is built upon 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 immediately upon Christ, and the holy Ghost, revealing to them that doctrine and scripture which they have left to posterity, and which they preach and propose to us; and in this sense the Church, that is, the Apostles and first Pastors, were before the doctrine was either preached or written by them, & so were the foundation of their doctrine and preaching of it to us, though to the rest of the faithful the doctrine preached and written by them is the foundation upon which their faith is built. Which answer doth not only clear the Scripture for having any private spirit as judge over it: but also declares how the Church is built upon the doctrine of the Apostles, or Prophets (taking the Prophets, either 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 prophetical doctrine revealed to the Church, and the first Pastors of it, and by them left to us, who receive it from them, and their authority, and so from the Church. 5. They of Beörea did search the scriptures whether those things were so as Paul declared 
(a) Act. 17.11. , that is, not so, 
How they of Ber●ea & the jews searched Scripture.  that by searching the scripture they did make themselves, and their spirit judge of the Apostolical doctrine preached out of scripture: but so, that either being nor yet fully converted and satisfied, they would with diligence and in humility inquire further of the doctrine preached, which is always permitted, and advised to all (for otherwise he that giveth credit quickly, is light 
(b) Eccl. 19.4.  of hart) or that being satisfied they would, as Catholic Doctors do, search out, confer and understand those places of scripture which Paul did allege, and thereby the more strongly confirm themselves, and better satisfy others in Faith. In which as they did proceed prudently and piously, and we permit and advise every learned Catholic to do the like: so they did no more make either their spirit, or the Scripture interpreted by their spirit, judge of the Apostles doctrine, then if one for searching the testimonies of S. Augustine, which are cited by Bellarmine, should thereby be said to make himself judge of Bellarmine his doctrine, or as one searching the places cited by Calvin, to see if they be as they are by him cited, should thereby make himself judge of Calvin and his doctrine. Which to infer out of their actions, as it is absurd, so is it to infer, that the Beröeans made themselves judges of S. Paul's doctrine out of the Beröeans, seeking out the places which S. Paul alleged. 6. Our Saviour willed the jews to search the Scripture: it is true, but which Jews? to wit, 
Act. 17.11.  those who were learned; and how? Not so that he would make them, and their private spirits judges of Scriptures, 
I●▪ 5.39.  or the truth found in them, but that he would have them, being yet incredulous, studiously to inform themselves of him, being the true Messias, out of those Scriptures, which they believed already to be true, and to bear true witness of the true Messias; which is no more then to persuade any Protestant to read Scriptures, Fathers, and Catholic authors, and out of them to inform himself of the verity of Catholic Religion, which is to search out the truth, and not to make himself, and his private spirit judge of the grounds of truth, or of the truth which is to be found in them. And this is all that can be inferred out of these places: & this may suffice for the solution of all such argumnets or objections, as are made out of Scripture by the Protestants for the establishing of this private spirits power and authority to interpret Scripture, and to judge of all controversies of Faith.   
FINIS.   

A TABLE OF THE PRINCIPAL MATTERS handled in this Book.  

A  
S. Ambrose his commendations pag. 58. His authority against the private Spirit. pag. 59  
Angel's apparitions pag. 74. Difficulties about them. pag. 81.  
Apostles their authority to judge of Faith. pag. 166. Their power derived from Christ. pag. 167. Their successors power to judge of Faith. pag. 168. The foundation of Faith. pag. 390.  
Apparitions of God, or Angels; in what places; to what persons. pag. 75.  
Apparitions of Devils in diverse shaps; of beasts; of men; of Angels; of Christ; of the B. Trinity. ibid. & 140. Of souls in Limbo, Purgatory Hell and Heaven. pag. 77.78. Difficulties to know which be apparitions of God, Angels, Devils, souls. pag. 79.  
Apparitions of Satan inward by suggestions, pag. 98. By imaginary illusions. pag. 102. By exterior visions pag. 104.  
S. Augustine commended, against the private spirit. pag. 61. For the profundity of holy Scripture, and authority of Fathers. pag. 64. For necessity of Faith. pag. 182. against Circles. pag. 210.   

B  
BIshops and Priests, their office pag. 153. Their authority to judge of Religion. pag. 162. Their Tribunal & power in the old Law, the beginning, progress, & end. pag. 162. In the law of Christ. pag. 165. What their authority is. pag. 166. Their authority proved by scripture. pag. 168. How for it extends. ibid. Their authority for ever. pag. 168. In all Counsels. pag. 170.   

C  
Calvin his saying against the private spirit pag. 36.64. His Circle between the spirit of every man, & a Council. pag. 215. His doctrine of the doctrine of salvation. pag. 234.239. Of salvation of Infants without Baptism. pag. 235. Of Christ's sin, and despair on the Cross. pag. 257. Of the B. Trinity. pag. 304 Of Christ's Divinity. pag. 305. Of Christ's descent into Hell. pag. 308. Of his Ascension pag. 3●0. Of beatitude before the day of judgement. pag. 311.  
Cases of Conscience, for fear of sin in vain according to Protestant doctrine▪ pag. 26●.  
Catholics advantage above Protestants. pag. 24. In the habit of faith. p. 15. In the credible testimonies of Unity, Sanctity, Universality, Succession, Miracles, Examples. pag. 27. In the infallible Church-authority. pag. 28.  
Catholics believe all Revelations, ancient, general, infallible. pag. 25.  
Catholics may challenge all which the Protestants may. pag. 28. Yea the private spirit. pag 29. Difference between just Catholics & Protestants. pag. 266. Good life-confessed in the ancient, and late Catholics, in the people and the Clergy. pag. 347. Catholic and Protestant doctrine compared in giving more honour to God, to Christ, to Saints, Angels, Scripture, Sacraments, to Church, faith, Good works etc. pag. 350.  
Christ, by Protestant doctrine no general Redeemer. pag. 248. No perfect Redeemer from sin, & his suffering of Hell pains due to sin. pag. 249. No Saviour from sin, Satan, sensuality, the curse of the Law, or from Hell. pag. 250. No perfect Physician. pag. 251. No law giver. 252. An unjust judge. 253. No Priest, or offerer of Sacrifice. 254. Made ignorant, 256. Sinful▪ & suffering hell pains. pag 257.  
Christian Assemblies in the Primitive Church, in what manner they were for that tyme. pag. 382.  
Church-authority necessary to faith. pag. 10. infallible 11. proved by Scripture. pag. 16.  
Church, selected, privileged, armed, established etc. obligeth, p. 12. It consists of Pastors. Ibid. Is proved by Fathers & reason. Ibid. Necessary to expound Scripture. pag. 125.  
Church-practice A rule to confute heretics. pag. 125. Church-pr●position and scripture-authority no circle. pag. ●02. Upon Church falling & failing from faith what absurdities do follow, uz. That all ancient Concels, & Doctors were Antichristian: That Prophecies are false. pag. 231. That Turks, jews, Gentiles, have a more credible Church, than Christians. pag. 230.  
Church-practice, a means to interpret Scripture & judge of Doctrine pag. 125. Church of Christ a Congregation of great sinners. pag. 26●  
Circle, what it is. pag. 198. Difference between a lawful & unlawful Circle pag. 199. And between a Circle, as objected against Catholics and Protestants. pag. 200 Catholics Circled cleared as being partial in diverse kinds of causes, and to diverse sorts of persons▪ pag. 202. Protestants Circled between the Scripture and the Spirit. pag. 206. Between the Spirit & Faith. 210. Between Election and Scripture. 212. Between the Spirit of every person, and of a Council. pag. 215. protestāns Circled unto the same kind of cause, and that totally. pag. 208. Absurdities that follow upon it. pag. 212.  
Counsels 3. of the jews in Christ's tyme. pag. 164. How the holy Ghost assisted or failed in them. pag. 164. Counsels a means to interpret Scripture. 128. Counsels have been a means to judge of Faith. pag. 171.  
Concupiscence made original sin, and what follows thereon. pag. 227.   

D  
Devils. Apparitions of them. pag. 75. Difficulties to know them. pag. 80. Signs to know the motions of them. 83. Their subtlety 95.97. Their deluding of Heretics ancient & modern. pag. 95. Their tempting to sin, & to virtue 99 Examples of their apparitions to Heretics. pag. 100 By imagination & visibility. pag. 100L.   

F  
Faith. Six means to Faith. pag. 3. Material formal object proposition. Ibid. Credible Testimonies, pious disposition, habit. pag. 4. Revelation to the Apostles. Ibid. Necessity of a proponent cause Ibid. Credible Testimonies. pag,. 4.7. & 192. Faith requires a pious disposition supernatural, & frees an infused habit permanent, not perpetual pag. 6 The order of these helps, uz. credible Testimony, Church-proposition, grace actual, infused habit, revelation. pag. 7.8. The Resolution of Faith, dispositiuè, derivatiué, eff●ctiuè, formaliter. pag. 8. showed by the Samaritan woman and Christ pag. 9 The helps to Faith, external, eternal, internal, pa. 14. Wanting in Protestants, 15. Faith depends upon authority. pag. 117. Faith required to know scripture & the sense of it. p. 118.120. The rule of Faith. pag. 146. faith, one. pag. 183. Certain. 187. By preaching and hearing. 190. By credible testimonies. 192. Obligeth to acceptance. 194. Special Faith, how certain in Protestants. 185. Faith is of eternal verity, and presupposeth the object. pag. 228. Cannot stand with certainty of salvation, 233.240. vide Sole faith. faith by hearing, preaching, and mission pag. 190.  
Sole Faith, a Protestant Principle, the effect of it. pag. 227. sequels of justification by sole Faith. p. 222. makes Protestant's more certain of their salvation then was Christ. 233 Makes Protestant's as just as Christ. 234. makes all men to be saved. 235. Is not grounded upon God's word. 233. Is false, contradictory▪ sinful, rash, presumptuous, preiudicious to Hope, Charity, and Good life. pag. 243. is injurious to Christ as a Redeemer, a Lawgiver, a judge, a Priest; makes him ignorant, sinful, and damned▪ pag. 247.  
Fathers, how esteemed by S. Augustine. pag. 67. Their consent a mean to interpret scripture. pag. 126. Their authority, how great. 12●. Their ancient Practice against Heretics 227. Alleged by Fathers and counsels. ibid. consulted about scripture. pag. 138.  
Freewill taken away by Protest. doctrine of Predestination. pag. ●74. Absurdities following upon the denial of Freewill. ibid.   

G  
GOd, by Protestant doctrine made Author of sin, a Sinner, only a sinner, pag. ●77. A liar and dissembler. pag. 280. A Tyrant more cruel than any Tyrant. 284. A Devil, a tempter to sin, and Author of sin. p. ●89.  
Gods of the Pagans', how many, how vicious, how begot. pag. 220. Men-Gods, Women-Gods. 2●1. Gods for every thing: The Gods of the Romans. 2●. Passions, Beasts, Herbs made Gods. pag. 223.  
Grace, general, actual, necessary pag. 30. How Protestants and Catholics agree & differ about Grace pag. 31. And the effects of it. pag. 32. Grace, gratis, and extraordinary. pag. 40.378. Not given to all. 380. Not a sign of Holiness pag. 119.   

H  
K. HENRY the 8. how often he changed Religion. pag. 157.  
Heresy, what it worketh. pa. 20.56. Why to be avoided. 48. The origine of it. pag. 2.49.61.225. Begun by the private Spirit. pag. 141. Compared with Idolatry. pag. 218.  
Heretics, how they abuse Scripture. 58. How deluded by Satan 100.102. Examples of ancient Heretics. 100LS. Modern. 100.103. How discerned by Fathers, by practice of the Rule of Faith. pag. 120.127. By Church practice confuted. 1●5. Deceived by women. pag. 46.  
S Hierome commended. His saying against the private Spirit, pag. 59   

I  
IVdge, as necessary in Faith, as in Laws: How far he is to be obeyed. pag. 145.161. What properties are required in a judge, and what to a Rule of Faith, by which he is to judge. 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 Prelates, as is proved by scripture & Church-practice, are a judge. pag. 162.   

L  
LAy-People, not judges of Faith. pag. 155.  
Laws, Precepts, Instructions, & Exhortations all in vain according to Protestant doctrine. pag. 162.  
Luther against this private Spirit. 65. His bad Life, Lust, Envy, Pride, want of devotion and good works confessed. pag. 339.  
Lutherans disagreement about Scripture-sense. pag. 140.   

O  
Objections for the private spirits authority answered. pag. 378.  
Original sin, made to be Concupiscence. pag 227. Absurdities that follow upon Original sin remaining. pag. 259. That the Church of Christ is a congregation of great sinners. pag. 261. That the elect may commit as well great sins as good works. ibid. That in vain is all mortification and labour to overcome all Temptations, ibid. That great sinners may be perfect men, and perfect Protestants. pag. 261. That in vain are all Laws of God's Church or Common Welth. p. 6●▪ All Consultatios, exhortations, all Case● or care of Conscience vain. ibid.   

P  
Pagans' saved, 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. Desperate Examples of both. pag. ●72 Takes away Freewill in all sort of actions: All desert of reward or pain. 274. Makes God the Author of sin ●76. A sinner. 277. Vide God. And is the origine of Atheism 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 judges of controversies and Faith, pag 148 They are sheep, not Pastors, proved by Fathers pa. 149. Absurdities that follow upon making them judges of Faith. pag. 153.  
Protestants, want all means of Faith to confute Pagans, confirm Catholics, and reduce Heretics, pag. ●5. Want all credible Testimonies to the same, pag 17. All Church infallible proposition, 19 All pious disposition, ibid. All infused Faith. pag. ●0. Objects Material and formal, ●1. All revelation made to the Apostles, pag. 23. Protestants rely upon a motion of the private Spirit, pag. 25. In what they agree with Catholics, pag. 30. And differ from them, about the Spirit in the Name, Universality, Operation, Permanency, and effect of it. pag. 30. What they believe of the Spirit. pag. 30.31. How they make the Spirit judge and trier or Counsels, pag. 36. Protestants compared with false Prophets, pag. 44. With Eliu jobs friend, 47. Protestant's Faith & Salvation how doubtful: as relying on the private Spirit, p. 14●. And more doubtful than Catholics ibid. Sects and divisions among them, 184 Protectants doctrine in the connexion of their election, faith spirit, Scripture-sense, & salvation, pag. 205. Their Circle between scripture and spirit, pag. 206. Between spirit and Faith, pag. 201. Between Election & scripture-sense, 21●. How they make Scripture the sole means of Faith, and the spirit the sole means to know scripture, 2●7. 2●1 212. Protestant's doctrine reduced to 4 heads, that is▪ Church-contempt, sole Faith, original sin, and Predestination. pag. ●26 Their doctrine of the certainty of salvation, how contrary to Faith, and inferring a General salvation of all, pag 2●7 Their doctrine of Faith what it is, and how contradictory 243. Vide faith. Not grounded upon scripture, 243.245. They are made Just by sin. 244. Presume upon justice without ground, 245. Destroy all hope and charity, 246. Teach good life, not out of their own principles, 247 Make Christ no redeemer nor Physician of souls. 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 from the honour of God, of Christ's saints Sacraments, Grace, etc. p 350 Protestants Church of what kind of persons it consists, 260. Their doctaine of sin and good works, 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, Calvin, Swinglius, jacobus Andreas, etc. pag. 344 Protestant Reformers most of them Friars, Priests, & Breakers of the vows of Chastity, pag. 346▪   

S  
SEcts and divisions, how many 'mong Protestants, pag. 184.  
Self-opinion and conceit condemned, pag. 50.  
Sinners perfect protestāns, pag. 261. Good members of their Church, p. 261.  
Spirits, diverse and doubtful, not sy to be discerned, but by special gift, pag. 35. By what Rule to be tried, ibid. By union with the Church not by Scripture, pag. 36. By whom to be tried; that is, by the Pastors, not the people, pag. 39 Spirits their variety and diversity in nature, condition & operation, pag. 70. Spirits vital and natural, pag. 71. Spiritual motions their origine, pag. 7●. some spiritual, some sensible, pag. 73. Spirits of God, of Angels, of Devils, of souls departed, how hard to be discerned, pag. 74. Rules to discern their motions, pag. 83. Difficulty to judge certainly of these Rules, pag. 93. In respect of man's infirmity, and Satan's subtlety, 93. Signs of good Spirits, 89. Difference between good and bad spirits, ibid. How hard to discern them by scripture, pag. 109. Not to be discerned by all faithful, ibid. Spiritual masters necessary, pag. 111.  
Spirit of God, the Interpreter, as well as the maker of scripture, p. 38.39. God's Spirit how it worketh in every one, and what it is, 373. How it differs in Catholic & Protestant doctrine in the exposition of scripture and certainty of salvation, pag. 37. Spiritual men, how they judge of all things, ibid.  
Private Spirit the mother of all heresies, pag. ●. May be challenged as well by Catholics as Protestants, pag. ●8. What it worketh, pag. 30.34.38. Confuted by Scripture, pa. 34. Why not to be believed, ibid. Why it cannot be a judge, pag. 37. What it is, in whom it is, what it worketh, how it is punished, pag. 46. Is blind, lying, deceitful, pag. 44 Is confuted by scripture out of S. john, S Paul, S Peter, Exechiel, job, and other scriptures, pag. 33.40.48.50. By Fathers in the six first ages after Christ, pag. 55. A Puritan spirit described out of job, pag 47▪ Is only a self opinion, pag. 50. The private spirit cannot discern the difficulties about the Spirit of good Angels, souls, devils, pag. 80. cannot discern spirits good or bad, pag. 112. cannot be means to interpret scripture, 1●1. cannot explicate what books are scripture, in what language, figures, what seeming contradictions, what difficult places. 131. Private Spirits exposition of scripture is against scripture, false, fallible, contrary to the spirit of God's Church, and author of all heresies, pag. 1●6 184 It cannot be a judge as not able to know, & be known, pag 17●. It wants authority. 174. Infallibility, 175 Certainty, ibid. & 28. Duration, immutability, Visibility, Unity, pag. 178.188.176. Universality, warrant to be obeyed, pag. 178.  
Private Spirit is the protestāns sole ground of scripture sense, faith & salvation, pag. 182. Author of all sects, 184. Upon what ground it relies, pag▪ pag. ●87. Teaches & directs Protestant's all in all, pag. ●91. Cannot oblige others to believe any thing, 195. It can give no credible testimonies of belief, pag. 195. Cannot make a known and visible Congregation, 188. Nor teach an entire & universal Faith, pag· 186.   

T  
TEntations, vain to overcome them by mortification, or labour according to protestāns, pag. 26●.   

V  
VNity wanting in the private spitit of Protestants, pag. 178.188.176.  
Universality also wanting in the same, ibid.  
Visibbility, a like, ibid.   

W  
WOmen, seducers of ancient and later times, pag. ●●6.  
Works neither hinder damnation, nor help to salvation, according to Protestants, pag. ●61.   
FINIS.   

Faults escaped in the printing.  
PAge 5. line 2. add it. pag. 6. l. 20. in, read is. pag. 24. l. 16. have, 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. add to. pag. 103. l. 22. add her▪ pag. 104. l. 30. deal to. Ibid. l. 32. his read her. pag. 107. line 33. after men, add of which first S. Paul 1. Cor. 12. pag. 117. l. 22. after force add of reason. pag. 121. l. 31. of read from. pag. 123. l. 14. whom read them, p. 129. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. l. 27 deal in. pag. 136. l. 31. Act. 15 12. read Act. 13.21. pag. 152. l. 3. deal S. Ibid. l. 1●. read were not thus. pag. 163. lin. ●4. deal and. pag. 174. lin. 10. unity read untie. pag. 183. lin. 15. add First. pag. 187. lin. penult. Heretics read Heretic. pag. 194. lin. ●. more read most. pag. 198. lin. 23. read known after and unknown, as etc. pag. 208. lin. ●3. affection read assertion. pag. 209. lin. 22. therefore read before pag. 210. l. 13. the read their. pag. 215. l. ●9. spirit read spirits. pag. 216. lin. 10. add to be. pag. 241. lin. 7. read so it is true that every one's sins &c. pag. 24●. add every one. pag. 244. lin. 2● lest read best. pag. 247. lin. ●0. read less pardonable. pag. 250. lin. 16. deal and in the effect thereof. pag. 255. lin. 11. add and confession pag. ●56. lin. 2●. one read only. pag. 259. l. penult. now, read new. pag. 260▪ lin. 25. pointed read painted, Ibid. lin. ult. deal pit of. pag 263. l. 11. read that he had no freewill. pag. 269. lin. 24. free read freedom pag. 270. lin. 20. esteem read esteemed. Ibid. lin. 28. his, read thus. pag. 288. lin. ult. deal stel pag. 293. lin. 18. read tell him that which. pag 296. lin. 6. read in him sin. pag. 311. lin. 22. add to, pag. ●14. lin. 3. read need not. Ibid. lin. 33. read from ever. pag. 320. lin. 10. never read ever, Ibid. l. 21. deal to. pag. 324. lin. 11. deal 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 diwlged. pag. 348. lin. 4. deal by.  

In the Margin.  
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. confirm read convert. pag. 50. job. 12. read Prou. 1●. pag. 60. Ep. ●6. read 60. pag. 65. read Tom. 7. cont. julian. l. 1. c. ●. pag. 104. 3. Reg. 12. read 3. Reg. 22. pag. 182. Aug. serm. 8. read 8●.  
Other Faults, if any have escaped, it is desired of the gentle Reader to correct them by his own judicious reading; the Author being far absent from the Print, and forced to commit the same to strangers.