THE FIRST CHAPTER. The queſtion is propounded about the rule of beleefe.
A RVLE is an inſtrument according to which thoſe that draw lines doe neceſſarilie draw thē ſtraighte, which tranſlated to Religion, yt is termed the rule of beleefe, which chriſtians following can not err in Matters of beleefe. And from this controuerſie about the rule of beleefe all other controuerſies concerning matter of faith, which are betwene catholiques & not catholiques, ſeeme to be deriuede, which if it were but once welle agreed vpō, all chriſtians might be reconciled togeather, & vnited in one true faith, for all Chriſtians as well catholiques as not Catholiques, though in many pointes they diſagree frō ech other, yet in ſome they alſo agree, euen in this matter it ſelf about the rule of beleefe, which I will by order ſett doune.
Firſt, all doe iointly affirme that the written word of God is true & infallible.
2. That who ſo propoundeth any doctrine contrary to the ſacred ſcriptures, is in no wiſe to be credited, be he man or Angell, S. Paul, or S. Gabriel.
3. That all and ech one, is vndoubtedly to bee beleeued in matter of faith, if his doctrine diſagree not from the word of God.
4. That no man (be he who he will) can attaine to the true ſence of ſacred writt, except he be inwardly enlightned & taught by the holy ghoſt.
5. No man can diſagree from the word of God if he be inwardly enlightned & taught by the holy Ghoſt.
Seeing then, that not only Catholiques but alſo all ſortes of Chriſtians of thoſe that be no Catholiques, conſpire in the veritie of theſe. 5. propoſitions, nor is there any one of ſo ſelf an opinion that can call the ſame in doubt: It reſteth we diſcuſſ whome among all theſe the holy goſt doth certainlie & infallibly aſſiſt, that they err not in the expounding of the true ſence of the ſacred ſcripture.
There be two opinions of Chriſtians now adayes that ſtriue about this queſtion.
The one is of thoſe who certainly & without doubt doe beleeue that the church doth propound vnto the Chriſtian world the true ſence of the ſacred ſcripture: & theſe that doe thus beleeue, be caled Catholiques. The other is of thoſe ſects of Chriſtians ech one of which doth à part & ſeparatly by himſelf conſult the holy ghoſt out of the ſcriptures, & ſo cenſure what doctrine doth in matter of faith conſent to the word of God, and what doth diſſent from it: & theſe are and euer were termed & held of Catholiques for hereticks, And of theſe ſorts of Chriſtians there are at this preſent ſundry ſorts wherof the chiefe are Lutherans, Calueniſts, Proteſtants, Anabaptiſts &c. All which be againe ſubdiuided & minced into many pettie ſects whoſe names for breuitie ſake I omitt; But for as much as all theſe forenamed Chriſtians conſent in this opinion that they make it the rule of their faith to conſult the holy ghoſt out of the bible conſiſting of the old & the new teſtament wee will hereafter to include them all, grace them with the title of Bibliſts.
The Catholiques diſtinguish the church into two parts, wherof the one, conteineth paſtors, & the other sheepe, They, be termed Bishops, theſe, al other faithfull beleeuers.
The iuriſdictions of Bishops in the Catholique church, are ſubordinated, for manie Bishops be vnder one Archbishop, many Archbishops vnder one patriarch, among whome the Biſhop of Roome beareth the primacie, & al theſe may be conſidered either ech one apart, or altogether as they be lawfully aſſembled in à generall councell, But à generall councell is conſidered as confirmed or not confirmed by the Bishop of Roome.
This then is the ſentence of al Catholiques, That the Bishop of Roome together with à generall councell, or a generall councell confirmed by the Bishop of Roome, hath two prerogatiues. The firſt is, that the holy ghoſt doth infallibly aſſiſt the ſame, in ſomuch that it is impoſſible that it diſſent from the ſacred ſcriptures in deciding & propounding doctrine of beleefe. The other is, that the ſaid generall councell haue receiued à ſupreme authoritie from Ieſus Chriſt to teach in his church, & conſequently to excommunicate & anathematize as hereticks, all and ech of thoſe, who in matters aperteining to faith shall dare to denie or call in doubt any of the decrees of the ſaid generall councell which concerne faith.
But, is it to be noted, that when à generall councell conſulteth the holy ghoſt about the true ſence of ſacred ſcripture, it doth not only cite to the ſaid councell, all Bishops, Archbiſhops, Patriarcks, but alſo the Embaſſadores of Chriſtian Princes & many tymes euen kings & Emperors themſelues, alſo they call thertoe the learnedſt Diuines that be extant at that tyme in the Chriſtian world: & yf any maſters of hereſie bee liuing, they haue free permiſsion to come: And When al theſe be thus aſſembled in the name of Chriſt, they proclame publique faſts & praires to be held, not only in the generall councell it ſelf, but alſo throughout all the Chriſtian world, to the end that the whole church ioyntly together may implore the aſſiſtance of the holie ghoſt in a matter ſo important. Then they begin to propound the difficulties which be in debate about the ſence of the ſacred text; ech one hath free libertie to ſpeake & diſpute, not only Bishops but alſo diuines of inferior qualitie, & not only Catholiques, but alſo hereticks may propound their opinion & freely controuert the ſame: All which diuerſitie of ſentences be throughly diſcuſſed, not in à confuſed manner, but at leiſure & in many ſeſſions, & no ſmale ſpace of time, while all the whole ſenate of Chriſtian princes or their legats be preſent behoulding all, & conſenting to what paſſeth. Laſtly after a long inquiſition made when the fathers of the councell & the Bishop of Roome doe vniformely conſent & ſubſcribe to ſuch and ſuch articles in matter of faith, the ſaid decrees be preſently intimated to the vniuerſall church & the whole Chriſtian
world; & all & ech of thoſe who dare to denie or call in doubt the ſame be anathematized, bee they kings or Emperors: which being once done euen thoſe fathers of the councell be obliged vnder the paine of an anatheme to admitt thoſe decrees concerning faith, neither is it lawfull for any man to call in queſtion the ſame, no not the pope himſelf. And this authoritie of the church, as it is ſett doune, all Catholiques doe certainlie beleeue to be infallible & the true rule of beleefe; whence it commeth that this is à common propoſition among Catholiques beleeue al that which the holy mother church beleeueth. But now let vs ſee how Bibliſts ſquare their rule of beleefe.
They graunt indeed that there were neuer wanting in any age of the church ſome few among Chriſtians who by the aſſiſtance of the holy ghoſt did gather out of the ſcriptures the true & ſinceare doctrine of Chriſt, & theſe made the church, (ſay they) in euery age, hence they deduce & acknowledg that the true church of Chriſt cannot err in faith: neuertheles it neuer was or will be, that this true church of the bibliſts euer made or will make any decree concerning matter of faith, & therfore the church was neuer aſſembled in any generall councell to which it apperteined to diſcerne infalliby & decide without error, which is the true doctrine of Chriſt, which all other Chriſtians are vndoubtedly to hould & profeſſ without any farther inquiſition: And vpon this maxime of theirs, they doe moſt conſtantly auouch that all Chriſtians, whether conſidered aſunder or as aſſembled in a generall councell, may be forſaken of the holy ghoſt & diſagree from the ſcripture in doctrine of faith, & ſo conſequently err in faith, yet this withall, they aledg that none can be abandoned of the holy ghoſt in examining & iudging of doctrines of faith out of their Bible, if he as he ought to doe, deuoutly inuoke the grace of the holy ghoſt.
Now they (ſay the Bibliſts) who be inwardly enlightned & taught by the holy ghoſt, doe certainly & infallibly gather & know the ſame, by certaine inward peculiar motions, by which their mindes be ſtirred vp by the holy ghoſt, in reſpect that he witneſſeth to their ſpirit that they be the children of God, whoſe annointment doth teach them all truth; yet herein the Bibliſts doe deale ſomewhat modeſtlie; in that, though illuminate
& taught by God they thinke themſelues to haue no right nor iuriſdiction to oblige other Chriſtians to accept that there doctrine which out of the bible ech one of them iudgeth to be true by inſpiration of the holie ghoſt, albeit in his hart he damneth & condemneth al other doctrines which doth diſagree from that doctrine of his, which he ſurmiſeth to be only conforme to holie writt. The reaſon he aſſigneth is this; That no man is to be truſted in matter of faith, ſeing that euery man may err, but if ſome one chance not to err, this procedeth of an inward aſſiſtance of the holie ghoſt, & is not conſpicuous to any one ſaue to him that hath it, neither can any man certainly affirme this or that man to be inwardly illuminated & taught by the holie ghoſt ſaue he only who receiueth that grace Therfore if à Bibliſt be demaunded wherfore he beleeueth that IHESVS OF NAZARETH is the ſonne of God? He will anſwer. Becauſe that God hath reuealed it; Whence haſt thou this? He will anſwer? out of the bible. How knoweſt thow that this is the ſence of the bible? He will anſwer. The holy ghoſt taught me ſo. How knoweſt thow that he who taught the, was the holy ghoſt? He will anſwer. My conſcience witneſſeth ſo much. I know verie wel that the annointmens & illuſtration which I inwardly perceiue in my mind is à ſupernaturall operation of the holie ghoſt. Thus reply thoſe bibliſts who as yet reteine ſome glimps & shadow of faith. Yet there be verie many eſpecialy Lutherans & Proteſtants that dare condemne no beleefe, though they conſtantly beleeue that there is no Purgatorie & that ſaints be not to be prayed vnto &c. And know the ſame by the holy ghoſt witneſſing it vnto their conſciences out of the bible, yet they dare not attach thoſe of error who certainlie affirme that their is a Purgatory & that ſaints be to be praid vnto &c. Theſe the ſounder ſort of bibliſts repute as woodcocks & block-heddish aſſes, & ſo I paſſe them.
The queſtion then which wee are to diſcuſſ is in this manner to be propounded, whether the holie ghoſt doth rather infallibly decide the true doctrine of faith from that which is falſe by generall councells lawfully aſſembled expounding the ſcriptures,
or els by eche Chriſtian a part, caling vpon & conſultinge the holy ghoſt out of his bible.
THE SECOND CHAPTER. The opinion of the Bibliſts is propounded and ſeuered into certaine propoſitions.
MY meaning is not in this treatiſe to define this queſtion about the rule of beleefe, but only to deduce certaine conſequences neceſſarilie enſewing on the opinion of the Bibliſts, whoſe abſurditie and inſufficiencie being perceiued we may iudg what manner of religion they haue ſo weakely founded: & to what impoſſibilities they be bound by the beleefe of their ſect, for as touching the Catholique rule of beleefe, I will make no mention of the ſame, it beeing held of no valuation by the bibliſts.
But to the end the conſequences I am to deduce out of the antecedents of the bibliſts, may be more euident; I will ſett downe thoſe antecedents deuided into theſe ſubſequent propoſitions, that it may manifeſtly appeare to the vew of euery bibliſts eie, how ſincearlie & purely I treate the queſtion.
Propoſitions.
1. ALl Chriſtians in generall & particular may err in faith.
2. All councells yea the paſtors of the whole church of Chriſt aſſembled in a generall councell & approued by the bishop of Roome may err in their decrees about faith.
3. Ech Chriſtian if he call vpon the holy ghoſt as he ought to doe, m
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examin the doctrine of all men whom ſoeuer without error, confronteing the ſame with the ſcriptures, & ſo cenſure of himſelf whether the ſaid doctrine of what ſoeuer men, euen of generall councells doe agree with the bible or diſagre from it, & then accept or reiect the faine.
4. There is no other way to know for certain which is the truth in matter of faith then by the meanes of praire to conſult the
holie ghoſt out of the bible.
But in all the ſubſequent conſequences which are to be deduced out of theſe propoſitions of the bibliſts, we require that they graunt vs this one aſſertion to witt.
5. That Chriſtian faith excludeth all doubts and is certaine & infallible.
But wee are heere to note by the way, that the bibliſts are wont to moderate the firſt propoſitions, for they affirme, that none cann err in faith if he agree with the ſacred ſcripture: alſo, that none can diſagree from the ſacred ſcripture, if the holy ghoſt doe aſſiſt him; they auerr moreouer that none can be forſaken by the holy ghoſt, if he call vpon him as he ought to doe, but for as much as they auouch that it may fall out, that ſome one may not cal vpon the holy ghoſt as he ought to doe, conſequently it may follow that all & ech one may be abandoned of the holy ghoſt & ſo alſo conſequently diſagree from the bible, & err in faith.
THE THIRD CHAPTER. Neceſsarie conſequences deduced out of the precedent propoſitions, out of which it is euident what à taſke ech bibliſt is tied vnto.
SEing then that this is a bibliſt taſke to conſult the holy ghoſt out of the ſcriptures, for cenſuring of doctrines which apperteine to faith, yt makes much to the purpoſe to ſet doune how greate a charge this is which they take vpon them & how farr it extendeth, leſt in ſo waightie a buſines as is this of eternall ſaluation, inconſideration plunge them into perdition.
The firſt conſequence.
ALl Chriſtians & generall councels may err in faith. Therfore no Chriſtian ought in matter of faith to beleeue any man or councell.
Proofe.
THe conſequence I proue thus. Becauſe true & certaine faith ought to leaue it ſelf on an infallible authoritie, but the authoritie of all men & councells is ſuppoſed by the bibliſts to be ſubiect to errors. Therfore in this caſe no men ought to be beleeued. Nor doth it cutt the ſinewes of the conſequence to reply, That men & generalls councel bee to be beleeued ſo far as their doctrine doth concord to the ſcriptures, for ſeing that they may alſo diſagree from the ſame, the caſe becommeth doubtfull & then the holy ghoſt is to be conſulted out of the Bible to the ende we may certainlie know, whether they agree to the word of God or diſagre from the ſame; for, that this doctrine conſenteth to the bible or diſſenteth from it, apperteineth not to the credence of men bur to the holy ghoſt inwardly teaching vs out of the bible what wee are to beleeue.
The Second conſequence.
THere is no other meanes for certainlie to know which is the truth in matter of faith, then by way of deuout prayres to conſult the holy ghoſt out of the bible. Therfore no Chriſtian can beleeue the articles of faith except by a ſpecial praire he firſt conſult the holie ghoſt out of the bible, whether thoſe articles of faith be conforme to the ſame or no?
Proofe.
THe conſequence is cleere, becauſe the doctrine of all Chriſtians about matters of faith, be they conſidered ſeuerall or aſſembled, can not be iudiged to be either true or falſe if praire be not firſt made to conſult the holy ghoſt out of the bible, neither doth the holie ghoſt otherwiſe teach Chriſtians the truth, ſaue out of the bible, & therfore it is to be concluded according to this bibliſt rule, that no Chriſtian can beleeue the articles of faith if he doe not firſt conſult the holy ghoſt about the ſame, out of the ſcripture by à preuiall praire made to that effect.
Nor doth it in ualidate the conſequence to reply, that they credit their miniſters propounding vnto them the word of God or doctrine gloſſed out of the bible, for that miniſter may err in faith, & ther fore he that heareth his doctrine is bound in
conſcience ere he beleeue the ſame to conſult the holy ghoſt by praire out of the ſcripture to know wether it agree with the word of God or not.
The Third conſequence.
NO Chriſtian can beleeue the articles of faith, except by à preuial praire he councell the holie ghoſt out of the ſcripture. Therfore thoſe Bibliſts who be vnder age or want leiſure or meanes to reede the bible, or can not reade at all, or can gett no bible to reede & conſult the holie ghoſt ther out, can not haue anie true faith.
Proofe.
THis conſequence can not be improued becauſe a bibliſt admitteth, no other rule of beleefe ſaue this of conſulting the holy ghoſt out of his bible. Nor is it to the purpoſe to reply that they haue their parſons whoſe charge is to expound them the word of God, for theſe may be deceiued & deceiue; wherfore there doctrine is firſt to be examined by euere Chriſtian whether it agree to the word of God or not, ere he conſent to the ſame which is to be done in conſulting the holy ghoſt out of the bible by prayres firſt made as bibliſts ſay.
The Fourth conſequence.
ALl Chriſtian & generall councells may err in faith (Say the Bibliſts.) Therfore all Chriſtians & generall councels might alſo haue erred in there decrees about the Canon of the ſacred bookes of the Bible, which graunted it may be doubted whether that the bibliſt haue the true ſcriptures or no.
Proofe.
THe conſequence is aparant, for the decree about the Canon of ſacred bookes concerneth matter of faith, yea the waightieſt among al the matters of faith. Therfore the church might haue erred when in the yeare of our lord 494. she made à decree in the councell held at Roome of 70 Bishops vnder Pope Gelaſius the firſt, touching the canon of canonical bookes of both teſtaments, & thoſe that the ſaid councell cenſured for Apocrifa
were expelled from the number of the bookes of the bible, the catalogue of which is as followeth.
Bookes cenſured for Apocrifa in the councel of Roome.
- THe iourney of S. Petter the Apoſtle in 8. bookes, ſaid to be written by S. Clement.
Apocrifa.
- The acs of S. Andrew the Apoſtle.
Apocrifa.
- The acs written in the name of S. Thomas.
Apocrifa.
- The acs written in the name of S. Peeter.
Apocrifa.
- The acs written in the name of S. Philip.
Apocrifa.
- The goſpel written in the name of Taddeus the Apoſtle.
Apoc.
- The goſpel written in the name of S. Peter.
Apocrifa.
- The goſpel written in the name of S Matthias
Apocrifa.
- The goſpel writt. in the name of Barnabas.
Apocrifa.
- The goſpel written in the name of Iames the leſſ.
Apocrifa.
- The goſpel written in the name of S. Andrew.
Apocrifa.
- The goſpel written in the name of S. Thomas which the Manicheans vſe.
Apocrifa.
- The goſpel written in the name of S. Bartholomew the Apoſtle.
Apocrifa.
- The goſpel which Lucian falſified.
Apocrifa.
- The infancie of our Sauiour.
Apocrifa.
- The goſpel which Heſychius falſified.
Apocrifa.
- The booke entitled Paſtor.
Apocrifa.
- The booke of the birth of our Sauiour; of his mother & her midwife.
Apocrifa.
- All thoſe bookes which were ſett out by Leucius the diſciple of the diuell.
Apocrifa.
- The booke caled the foundation; & an other caled the treaſure, both.
Apocrifa.
- The booke of the Geneſis of the daughters of Adam, & an other named the nephew, both.
Apocrifa.
- The centimetrum of Chriſt compiled of Virgill verſes.
Apocri.
- The Booke of Prouerbs written by hereticks & ſett out vnder the name of S. Sixtus.
Apocrifa.
- The acs of S. Paul the Apoſtle & Tecla.
Apocrifa.
- The reuelation named of S. Paul.
Apocrifa.
-
An other reuelation vnder the name of S. Thomas, & à third vnder the name of S. Steuen, & à booke named the Aſſumption of our Ladie, & an other caled the Teſtament, al.
Apocrifa.
- The booke named the pennance of Adam, & an other caled the pennance of Origin, & a third caled the pennance of S. Cyprian.
Apocrifa.
- The booke vnder the name ogia the giant, whome the heretiks faine to haue fought with a dragon after the flood.
Apocr.
- The booke caled the Apoſtles lotts.
Apocrifa.
- The booke caled the pennance of Iannes & Mambres.
Apocri.
- The booke caled the praiſe of the Apoſtles.
Apocrifa.
And this decree about the canon of the holy ſcriptures, was not only receiued by perticular men, but euen all ſubſequent generall councells did approue & accept the ſame, all which if they could err in matter of faith, could alſo err in this their decree about canonicall ſcripture, & ſo it were to be doubted whether they condemned for Apocrifa any ghoſpel that were ſacred, or admitted thoſe that were falſe for bookes of God; which reaſon if the bibliſts did wel weigh they Would find themſelues maruelouſſie puſſed about their rule of faith, & in doubt whether that thoſe ſcriptures Which they now at this preſent haue, be true or falſe, ſacred or prophane, canonicall or Apocrifa.
The fift conſequence.
THe fathers & councels could err in their decree about canonicall ſcriptures as the bibliſts will haue it. Therfore no bibliſt can certainlie knoW, whether that thoſe bookes conteined in their bibles be made by the holy ghoſt or not: except they firſt conſult the holy ghoſt out of the bible touching this queſtion, & ſo ech one determine by his priuate ſpirit, which bookes in the ſcripture were made by God, and which were not.
Proofe.
BEcauſe for as much as this queſtion is about the word of God it doth moſt of all apperteine to faith, & therfore can not be decided, except by à preuial praire the holie ghoſt be firſt conſulted out of the bible about the ſame; Nor is it enough to anſwere as many bibilſts doe, That ſome bookes of ſcripture are held to haue beene dictated by the holy ghoſt in the opinion of all
men, for all men may err as bibliſts ſay; beſides all chriſtians doe not conſent in one opinion about canonicall ſcriptures; for the catholiques receiue many bookes of ſcripture for canonicall which the proteſtans repute for Apocrifa; many alſo the proteſtants receiue which Luther & his compannions improue, raſe & denie to be ſacred ſcripture; the like is of other chriſtians, moreouer the verſions & editions of bibles are diuers & haue diffrent ſenſes whereon great difficulties & contentions doe ariſe euen in matter of faith.
The ſixt conſequence.
NO Bibliſts can certainly know whether that thoſe bookes conteined in their bibles be dictated by the holy ghoſt, except by a preuiall praire he firſt conſult the holie ghoſt touching this queſtion, which conſulting muſt be fetched from the bible, wherfore according to their owne rule each bibliſt is obliged vnder the paine of eternall damnation to determine this greate & difficile queſtion by pray
•
ng & conſulting the holy ghoſt, and not relie on their miniſters, or their churches.
Proofe.
FOr they admitting no other rule of beleefe ſaue this of conſulting the holy ghoſt out of the written word of God, ſeing that faith is neceſſary to shunn eternall damnation, it moſt euidently followeth that ech bibliſt is bound vnder paine of eternall damnation to conſult the holy ghoſt out of the bible to know whether thoſe bookes conteined in the ſame were dictated by the holy ghoſt or not, els he cannot vnder ſtand out of the ſaid ſcriptures what he is bound to beleeue, if he doubt whether thoſe bookes conteined in the bible be canonical or not.
The ſeuenth conſequence.
ECh bibliſt is bound vnder the paine of eternall damnation, to conſult the holy ghoſt out of ſcripture by à preuiall praire whether all & ech of thoſe bookes conteined in the bible be dictated by the holy ghoſt. Therfore ech bibliſt is bound vnder paine of eternall damnation to reede ouer all the bookes of the bible & to throughly examin them together with the diuers editions of the ſaid bibles & manifold verſions out of the hebrew, greeke, latine, & english, & to conferr them together with great
diligence & paines, & after all this to giue ſentence their vpon which are canonicall bookes & which are Apocrifa, which verſions be true, & which corrupt to the end he may gather there out all the true articles of his faith without error; & he who among the beſts of Bibliſts omitteth to doe all this, is in a continuall ſtate of damnation.
Proofe.
FOr all theſe be neceſſary to determine this great queſtion; except the holy ghoſt doe teach them by ſome other meanes then out of the bible, in what and how manie bookes the written word of God is conteined, & which verſions & editions be true & authenticall, & which not. But we haue already ſeene that the ſentence of the Bibliſts is, That the holy ghoſt is ſo farr forth the iudg of the controuerſies of faith, that he doth not iudg of the ſame nor teach the Bibliſts otherwiſe then out of the written word of God, which according to the doctrine of the Bibliſts, is the ſole rule of the iudg of controuerſies about faith & religion.
The eight conſequence.
NO Bibliſts can beleeue the articles of faith, except he doe firſt by praire conſult the holy ghoſt out of the bible. Therfore euery proteſtant is obliged vnder the paine of eternall death, to conſult the holy ghoſt by prair out of the bible concerning all thoſe things, which appertaine to the in integritie of faith.
Proofe.
BEcauſe Bibliſts will haue no other rule of beleefe then this. To conſult the holie hhoſt out of the bible: in regard they hould that all men & generall councells may err, wherfore ſeing that true faith is abſolutlie neceſſarie to obteine eternall life, & shunn eternall death; it euidently followeth, that all Bibliſts according to their owne rule are oblidged vnder the paine of eternall death, to conſult the holy ghoſt out of the ſcripture, touching all things which appertein to the integritie of their faith, els they can not be ſaued.
The Ninth conſequence.
EVery Bibliſts according to his rule of faith, is obliged vnder the paine of eternall damnation to councell the holy ghoſt out of the bible, touching all thoſe articles which apperteine to the integritie of faith. Therfore ech Bibliſt is bound vnder the paine of eternall damnation haueing firſt praied & councelled the holy ghoſt out of his Bible to decide all controuerſies of religion which be in diſpute; as touching the notes of the true church, eccleſiſticall iuriſdiction, The primacie of the Roman Bishop, traditions, the number of ſacraments, The poſsibilitie of Keeping the law, iuſtification, & innumerable others which were ouer long to reherſe.
Proofe.
FOr all theſe (as is euident) doe apperteine to the integritie of faith. Neither doth it helpe the Bibliſts cauſe to ſay, That they be taught the ſame by their miniſters, or reede them in their Cathechiſmies, or learne them out of the doctrine of their churches, or haue them ſett doune in the inſtitutions of Caluin or in the treatiſes of Luther & his compannions. For Luther, Caluin, doctors, miniſters, churches, may diſagree from the ſacred ſcriptures & err in faith, & therfore are not certainlie to be beleeued, but only ſo farr forth to be credited, as their doctrine agreeth with the ſcriptures. And therfore ech Bibliſt, is bound to councell the holy ghoſt out of the ſcriptures, to know whether or no ſuch doctrine as they heere to be preached & taught or read in Cathechiſmies, or is deliuered them by their churches be agreeable to the writtē word of God, or diſagreable the-reto & ſo decide the ſame by their priuate ſpirit ere they beleeue, els it is impoſſible for à bibliſt to haue any true faith.
The tenth conſequence.
ALl Bibliſts be bound vnder the paine of eternall damnation hauing firſt praied, to conſult the holy ghoſt out of their bible, about the number, verſion, & edition of the ſacred bookes of both teſtaments; Alſo about all controuerſies which concerne the integritie of faith. Therfore all in generall, men & weomen, doctors & idiots of what condition ſoeuer they
bee, if they be come to the adg of diſcretion & haue ſufficient ſenſe & reaſon, are bound (conforme to this Bibliſts doctrine) vnder the paine of eternall damnation, To conſult the holy ghoſt out of their bible, touching the number, verſions, editions, & integritie of the ſacred bookes of either teſtament, as alſo touching all controuerſies, which apperteine to the integritie of faith all which how impoſsible it is to performe, ech iudicious bibliſt may perceiue, & by conſequenc what an abſurd rule they haue choſen for to prooue true faith by.
Proofe.
BEcauſe both men & woemen of what condition ſoeuer, if they be come to the yeares of diſcretion, are bound vnder the paine of eternal damnation to haue true faith, which true faith for to haue, their is no other rule as Bibliſts ſay, then by a preuial praire to conſult the holy ghoſt out of the Bible. Neither doth it helpe the Bibliſts to ſay, that euery Chriſtian, may conceiue true faith by hearing of a miniſter preach, or in reeding of their catechiſme, for theſe may err as bibliſts ſay, & therfore the holy ghoſt is to be conſulted out of the ſcripture, to the end they may vndoubtedlie know, whether that the doctrine of their miniſters, catheciſmies & churches, doe agree to the written word of God, or diſagree from the ſame.
The eleuenth conſequence.
ALl Bibliſts of What ſex and condition ſoeuer, if they be ariued to the vſe of diſcretion, or haue their witts, are bound vnder the paine of eternall damnation, to councell the holy ghoſt out of the bible, touching the nūber, integritie, verſion, & edition, of the ſacred bookes of both teſtamēts, as alſo concerning all controuerſies which apperteine to the integritie of faith. Therfore all Chriſtians of what ſex and condition ſoeuer they be, if come to the vſe of diſcretion, & are ſound in their witts are bound (conforme to this bibliſts rule) vnder the paine of eternall damnation to decide no leſſ, a liſt of controuerſies apperteining to religion, then the whole church of Chriſt, hath decided, in ſo many generall councels theſe 1500. yeares, from the Apoſtes tyme till this age of ours.
Proofe.
FOr it hath hethertoe beene diſputed vpon controuerſies of religion more then theſe 1500. yeares, & decided in generall councell, which articles were catholike & which hereticall, what doctrine apperteined to faith & what not, All which, the Bibliſts auouching that the church can err & generall councels can err, doe manifeſtly call into doubt, & therfore all & ech of them are oblidged to peruſe the ſaid doctrine & conferr it with their bibles, that they may by the conſultation of the holy ghoſt in the ſcriptures, ſeuer truth from falſitie, to embrace that and reiect this, as their priuate ſpirit ſuggeſteth vnto them.
And out of theſe conſequences, ech Bibliſt may perceaue what à burhen he laieth on his back, & to what impoſsibilities he windeth himſelf, in leauing the authoritie of the church, & reliing on his owne priuat ſpirit in expounding of the ſcriptures, though the ſcripture contrariewiſe doth tell vs in the epiſtle of S. Peeter, that no ſcripture is to be declared by priuate interpretation.
THE FOVRTH CHAPTER. Other conſequences be deduced vvhere by it may eui
dently appeare vvhat meanes & helpes ech Bi
blist may haue to eaſe him of this burthen & diſchardge his dueties.
I Will heere omitt to conſider what witt, iudgment, learning, laiſure, & other humane helpes ech Bibliſt may haue to diſchardge this taſke taken vpon him of what ſex, age, or condition ſoeuer he may be, without which helpes it is not poſsible to conſult the holy ghoſt out of the bible, nor decide all thoſe controuerſies which apperteine to the integritie of faith, which haue beene diſputed vpon theſe 1500. yeares, & decided by the church; Let ech of them iudg a part by himſelf what witt, iudgment laiſure, learning, &c. he may haue to fulfill this taske and diſchardge
his dutie, in the meane tyme I will ſuppoſe that ech bibliſt hath witt learning leiſure & bookes ſufficient for this purpoſe: only noW I intend to inquire, what certaine & infallible foundation of faith the Bibliſts may haue out of this their rule of beleefe.
The first conſequence.
NO Bibliſt hath any other rule of beleefe ſaue his priuate ſpirit conſultinge the holy ghoſt out of the ſcripture what he is bound to beleeue in matter of faith. Therfore the faith of the Bibliſts leaneth on three foundations, to witt,, on praire, on the holy ghoſt, & on the ſacred text of the bible; In ſo much that the holie ghoſt is the iudg of all the controuerſies of faith. The bible is the rule with out which that iudg doth not teach vs, in matter of faith; And praire is the condition with out which the holy ghoſt doth not certainlie inſtruct vs out of the bible. This conſequence needeth no proofe being euident of it ſelf by graunt of the verie Proteſtants themſelues & al other Bibliſts Lutherans, Puritans, Anabaptiſts &c.
The Second conſequence.
THe rule of beleefe is no other (ſay the Bibliſts) then by praire to conſult the holie ghoſt out of the bible. Therfore thoſe ſupernaturall motions which the holy ghoſt ſtirreth vp in the mindes of the Bibliſts conſultinge him by praire out of the ſcriptures, are a ſure argument whence they certainlie gather that they be taught by the holie ghoſt the true ſenſe of the bible.
Proofe.
FOr albeit the certaintie of faith be founded on the authoritie of God reuealing the ſame, neuerttheles that this bible conteines the pure word of God, & that this be the pure & true interpretation of the ſaid bible no man can certainlie & infallibly know, except that the holy ghoſt giue teſtimonie vnto him out of the ſaid bible, concerning the ſame, which teſtimonie (as bibliſts will) is either a ſupernaturall illumination or ſome ſuch like diuine motion of our mindes, by which ech one may certainlie & infallibly know that the holy ghoſt doth inwardly teach him out of the holie ſcripture. Neither doth it infringe this conſequence,
what ſome Bibliſts ſay, That the text is cleere enough of it ſelf, & needeth no gloſſ nor interpretation, or, that one text doth interprett the other; for if this were ſo, then the preſuppoſed & graunted neceſsitie of an inward annointement of the holy ghoſt in the mindes of the bibliſts, which doth neceſſarilie include a ſupernaturall & diuine motion in their ſoules, wherby the ſpirit of God doth witnes vnto their ſpirit, that ſuch a ſence of the text, which their ſpirit ſo conceaueth is moſt true, certaine, & infallible, is quite taken away & annulled. It is moreouer moſt ridiculous & ſenceles to ſay, the holy ſcriptures haue a ſence ſo cleere that ech bibliſt may of himſelf conceiue & vnderſtand the ſame, when as more then theſe 1500. yeares the whole world hath beene buſied about nothing ſo much, as in diſputing about & debating which is the true ſence of the ſacred ſcriptures, & euen yet the ſame is in diſpute among Chriſtians, & will be diſputed of, till the day of doome. yea euen amoung the Bibliſts themſelues, there be deepe & deadly debates about the ſence of the ſcripture, which haue minced them into many ſects ech contradicting the other that they reſemble the foxes of Sampſon, who tyed all by the talles of their priuat ſpirit haue their heades of opinions in matters of faith looking contrary wayes, which Surely could not happen to them, if the text of the bible were ſo cleere that it needed no interpretation, or that the holy ghoſt taught them out of the ſcripture, which is the true ſence of the ſame in regard, that the holy ghoſt is not à ſpirit of diſſention, but of concord & peace; ſo that this is but a vaine excuſe to ſay, that the ſcripture is ſo eaſie that ech idiott may vnderſtand the meaning of it; neither doth it further the Bibliſts cauſe.
The Third conſequence.
THat ſupernaturall motion of the holy ghoſt, enlightning the mindes of the Bibliſts conſultinge by praire the holie ghoſt out of the ſcripture, is an argument, whence they doe certainly & infallibly draw, that the holy ghoſt doth inwardly teach them the true ſence of the ſacred ſcriptures. Therfore thoſe motions ought to be certaine, doubtles, & altogether diuine & ſo free from error, that ech idiott woman or man may dare, yea is bound in conſcience to beleeue, vnder paine of eternall damnation that
he is more certainely taught out of ſacred writt by the holy ghoſt to diſcerne true doctrine from that which is falſe, then were all the Paſtors of the whole church of Chriſt the ſpace of a 1500. yeares, though gathered together in a generall councell approued by the Bishop of Roome.
Proofe.
BEcauſe ech Bibliſt (as I ſaid) of what age ſex, or condition ſoeuer, (ſaue thoſe that are not come to the vſe of diſcretion or Want iudgment) is bound vnder paine of eternall damnation, to conſult the holy ghoſt out of the bible, whether the decrees of the whole church gathered together in ſo many generall councels, doe agree to the written word of God, or diſagree from the ſame.
Neither is it enough to anſwer (as many bibliſts doe) that à generall councel can not err if it agree with the written word of God; for the Bibliſts ſay, that it may alſo diſagree from the ſame, & therfore ech Chriſtian ought to conſult the holy ghoſt out of the bible, whether that doctrine of councell or church, doth agree therto, or diſagree there from, ere he beleeue the ſame.
Nor maketh it to the purpoſe that many Bibliſts approue the firſt 4. generall councells, though many doe not approue them, as Puritans Anabaptiſts &c. For the reaſon why they approue theſe councells is becauſe they (as they ſay) haueing conſulted the holy ghoſt out of the bible, cenſure them not to diſagree from the written word of God, neither is it of leſſ authoritie to approue councells out of the word of God, then to reprooue & reiect the ſame. For the cauſe why Bibliſts approue the firſt 4. generall councels, is not for any reſpect which they haue to the ſaid generall councells as if they could not err in faith, but for the teſtimonie of the holy ghoſt whoſe wonder full & diuine motions ech bibliſt doth ſo feele in his ſoule, that he doth infallibly confeſſ himſelf to be taught by the holy ghoſt when out of the booke of the bible, he iudgeth that the ſaid 4. generall councells concord with the ſcriptures.
The Fourth conſequence.
THe motion which God maketh in the harts of the bibliſts conſultinge the holie ghoſt out of the ſcriptures, is certainlie
& vndoubtedly diuine, ſay they, ſo that ech bibliſt is bound vnder paine of eternall damnation to beleeue moſt conſtantly that he is more ſurely & truly taught by the holy ghoſt, then al the paſtors of the whole church aſſembled together in a generall councell, approued by the Bishop of Roome. Therfore the Bibliſts doe ouer much preſume on the holy ghoſt.
Proofe.
I Prooue my conſequence by a compariſon & antitheſis which may be made betwene a Bibliſt & a generall councell, which I ſuppoſe to be celebrated in the manner before reherſed by me. When a controuerſie is moued amoung Catholiques about any weightie matter concerning faith & that they perilouſly begin to diuide themſelues into ſects; forth-with a generall councell is caled of all bishops, archbishops & patriarches of the whole church; princes alſo doe ſend thether the moſt learned diuines that be in all their dominions; & Princes, kings & Emperors, doe either come in perſon or ſend their Embaſſadors, & all theſe be gathered together in the name of Chriſt.
Moreouer ech Bishop in his dioceſſ & the Pope throughout the Chriſtian world-doe giue order that publique prayres & ſupplications together with faſts be made, to the end that the holy ghoſt thus conſulted would aſſiſt the fathers thus aſſembled in a generall councell, that they may certainlie & infallibly decide the truth; The fathers alſo of the councell doe labour all they cann by prayres, faſts, & holy conuerſation, to obtein the ſame aſsiſtance of the holy ghoſt. And ſo did the fathers of the holy Synod of Trente as appeareth in their decree made & to be read in the ſecond ſection of that councell.
And all that great preparation wherein the whole Chriſtian world was then buſied tendes to no other end, then that the Catholique faith might be keept pure, ſpotles, & ſure, & that no error might creepe in about the expoſition of any ſacred text of ſcripture; & in theſe examinations of doctrines, the ſaid councel of Trente did not ſpend an howre a day & ſo end, but they prolonged the ſame manie monthes, & this by moſt ordinated ſeſſions, diſputations, conferences, & continuall inuocation of the holy ghoſt, by which meanes the fathers of the councell did at length
obtaine their wiſshed deſire, & happilie concluding, ech one ſett his hand & ſubſcribed to the decrees made in matter of faith, pronouncing an anatheme againſt all thoſe who were ſo bould to gaine ſay their decrees eſtablished by them & confirmed by the authoritie of the Bishop of Roome.
Now then, hauing well conſidered the manner in which generall councels doe proceede in deciding controuerſies of faith, let vs compare a Bibliſt poring vpon his Bible, to a generall councell of the church, to diſcerne the difference.
This Bibliſt is one ſingle man, but the fathers of the councell be manie in number.
This Bibliſt is a sheepe, that is not a Bishop; the fathers of the councell Bishops & Paſtors.
This Bibliſt prayeth all alone, al that be at the councell, yea the whole Chriſtian world pray for it.
This Bibliſt prayeth priuatlie; for the fathers of the councell, the whole Chriſtian world make publique prayers, faſts, & ſupplications.
This Bibliſt may be ſome idiott, clowne, oyſterwife or coſter mongers maid, they of the councell are the moſt learned diuines that be in al the Chriſtian world.
This Bibliſt turneth ouer his bible & conferreth ſome one or two texts of ſcripture together with other text of ſcripture. Theſe fathers of the councell, after a long exerciſe in ſtudie of the holie ſcriptures, after a number of publique and priuate diſputatiōs about religion wher in they haue beene buſied; after manie ſeſſions held concerning matters of faith, after many deuout prayres made to obteyne the grace of the holie ghoſt, may ſeeme to haue vſed al diligence poſsible to obteine the true ſence & meaning of the holy ghoſt in the ſcripture.
Laſtly this bibliſt doth only decide out of the bible what he ought to beleeue; but the fathers of the councell as iudges pronounce an anatheme againſt all thoſe who beleeue otherwiſe then they haue decreed.
And this compariſon is only made betweene one Bibliſt & one generall councell but what might be deemed if we should oppoſe one Bibliſt, to wit a cobler or country fellow (to omitt miniſters) to all the generall councells that haue beene celebrated in the
church of Chriſt, or to thoſe only which haue beene held from the yeare 456. after the councell of Calcedon which was the forth oecumenicall councell, & this in behalf of thoſe Bibliſts that receiued the firſt 4. councells, when I ſay we shal haue compared one ſillie Bibliſt to all theſe councells, who dareth to condemne them all of errors, & auouche withall that the holie ghoſt hath giuen him more light then to al thoſe multitudes of holy fathers, & that he more truly conceiueth the mind of the holy ghoſt in the Bible then all thoſe generall councells did, may we not ſay (to ſpeake moſt modeſtlie) that this Bibliſt is impudent, arrogant & proud & that he doth toe much preſume on the aſſiſtance of the holy ghoſt. Nor doth it weaken the conſcquence, that not one alone but an innumerable manie of Bibliſt doe reiect all generall councells as contrary to the ſacred ſcripture; for no Bibliſt foundeth his faith on any mans auouchment, They indeed heare what they teach, but beleeue not till they haue conſulted the holie ghoſt out of the ſcripture whether that doctrine agree with the ſame or not. And ther fore ech Bibliſt conforme to his rule of faith, doth not iudg of doctrine for the authotitie & number of his companions, but of the preſumption he hath that the holie ghoſt doth infallibly aſſiſt him, & for this reaſon is moued to condemne all generall councells held ſince the yeare of our Lord 456. euen to this day, yea the purer ſort of Bibliſts improoue, reiect, cō
demne, all councels celebrated in the Catholique church ſince the Apoſtles age, & ech of them is not aſshamed euery moment to iudg & condemne the whole Chriſtian world in all ages of errors in matter of doctrine apperteining to faith, becauſe it ſquareth not, to their fantaſie, & can a greater preſumption then this be imagined?
To conclude then, wee may perceiue out of theſe conſequences, that the ſole fundation wher vpon the Bibliſts ground the certaintie of their faith: to be certaine motions which they ſay the holy ghoſt maketh in their mindes, which cauſeth them infallibly to beleeue that they be taught by the holy ghoſt out of the ſcripture; But what a manner of motion or annointment this is, which the Bibliſts preſume ro proceede of the holie ghoſt, we may in ſome ſort haue coniectured out of the foregoing conſequences.
Seing then that ech Bibliſt hath taken vpon him ſuch a heauie
burthen & weightie charge as to be bound vpon paine of eternall damnation to decide all controuerſies apperteining to the integritie of faith; They haue only two helpes for the diſcharging of their duties, to witt the Bible & praire, whence they faine to fetch the holy ghoſt who ſitting in ech Bibliſts mind as on à bench, doth iudg of all doctrines & Bibles whoſe ſentence the Bibliſts doe moſt certainely & infallibly feele in their ſoules ſo cleerely pronounced, that they had rather beleeue that the holy ghoſt forſooke al councells, & fathers, all doctors & paſtors, yea the whole church for à 1500. yeares then that they be forſaken of the holy ghoſt in cenſuring of doctrines. And can à greater arrogancie, or more hautie pride & abominable preſumptiō be deuiſed or imagined then this? & yet euen heerto the Bibliſts be amounted, if they paſſ not the line.
THE FIFTH CHAPTER. Other neceſſarie conſequences deduced, vvhence it may appeare, vvhat manner of church that of Chri
stians is aſſembled together, if it be compacted as the Bibliſts rule of beelefe vvould haue it.
NOw it behowueth vs to shew out of the Bibliſts rule of beleefe, what a manner of church the church of Chriſt is, if it obſerue the rule of beleefe ſett downe by the Bibliſt, which I will doe by conſequences drawen out of their rule of beleefe, that ech one may perceiue the abſurditie of the ſame & Bibliſts recant theire follie.
The Firſt conſequence.
NO Chriſtian (ſay the Bibliſts) is bound to credit any man in matters of faith, whether he be conſidered ſingle or aſſembled in a generall councell, except he hauing firſt conſulted the holy ghoſt out of the Bible doth well vnderſtand, that the ſaid propounded doctrine of faith doth verie well agree with the
written word of God. Therfore ech Bibliſt doth beleeue, that they alone make the true church of Chriſt; who profeſſ, that doctrine of faith, which ech one a part, hauing firſt conſulted the holy ghoſt out of the Bible, doth iudg to be moſt conforme to the texts of his Bible.
Proofe.
THe conſequence I prooue, for if any mans doctrine afrer that the holy ghoſt is conſulted out of the ſcripture, be found to diſagree from the word of God, his doctrine is neceſſarilye to be improoued, & he to be condemned for an heretick, who would ſtubbornly mantaine ſuch a doctrine diſſenting from the Bible.
The Second conſequence.
ECh Bibliſt doth beleeue that only thoſe Chriſtians make vp the true church of Chriſt, who profeſſ that doctrine as doctrine of faith,, which ech one after that he hath prayed & conſulted the holy ghoſt out of his Bible, doth iudg to be moſt conforme to the ſaid Bible. Therfore there muſt needs be ſo many putatiue churches of Chriſt, as there be diuerſities of braines amoūg Chriſtians, who after that they haue prayed & conſulted the holy ghoſt, doe gather out of the Bible contradictorie articles of beleefe euen in doctrine of faith. The conſequence is cleere & needeth no proofe, only this is to be ſuppoſed, that, that is ſaid to be one church, in which there is one faith.
The Third conſequence.
THere be ſo many putatiue churches of Chriſt as there be diuerſitie of braines amoūg Chriſtiās, who after that they haue prayed & cōſulted the holy ghoſt out of ye Bible doe neuertheles fetch frō the ſaid Bible cōtradictorie opinions in doctrine of faith As is euident in the Bibliſts of theſe our days, for a Lutheran he praieth & conſulteth the holy ghoſt out of his Bible, and affirmeth that the holy ghoſt teacheth him that this text of the bible This is my body is ment of the reall preſence of the boddie of Chriſt in the Sacrement, which he termeth the lords ſupper, which is there preſent in perſon (as he ſaith) ioyntly with the bread. But a puritan prayeth & conſult eth the ſame holy ghoſt out of his Bible about the true meaning of the rehearſed words This is my bodye. And ſweareth againſt the Lutheran, that Chriſt is only in the Sacrament
as in a ſigne, & a figure, & that there is naught els there ſaue bare bread, & wine, & that the holy ghoſt taught him ſo much. A gaine the Anabaptiſt he conſulteth the holy ghoſt out of the ſcripture, & after a prolix praire made to that effect, findeth that the holie ghoſt teacheth him out of the ſcripture, that Children be in no wiſe to be baptiſed, becauſe they want beleefe & therfore muſt be rebaptized when they come to yeares of diſcretion; But the proteſtant contrariewiſe looketh into his Bible & after praire & conſultation made with the holy ghoſt, proteſteth the Anabaptiſt to be an heretik for the holy ghoſt telleth him out of the Bible that euen infants may receiue Baptiſme & that they thus baptiſed are neuer to be rebaptiſed. Therfore according to this rule of the Bibliſts, there be ſo many putatiue churches of Chriſt, as there be diuerſities of braines amoung Chriſtians, and that there is no publique ſigne in all the whole Chriſtian world, by which the only true church of Chriſt, which is but one, may be diſcerned from an innumerable companye of others which are falſlie thought to be the churches of Chriſt, when indeed they be but the Synagogs of Sathan, the denns of hereſies & babſes of confuſion.
Proofe.
BEcauſe no other rule of beleefe is extant amoung the Bibliſt, ſaue the priuate and hidden teſtimonie of the holy ghoſt in in ech Bibliſt ſoule cenſuring the ſence of the Bible where with ech one being annointed, be he Lutheran, Proteſtant, Puritan, Arrian, Anabaptiſt, Trinitarian &c. doth moſt certainlie perſwade himſelf that he is taught by the holie ghoſt.
The Fourth conſequence.
NO Chriſtian is bound to beleeue any men in matter of faith be they conſidered ſeueraley or aſſembled in a generall counſell, except hauing firſt prayed and conſutled the holy ghoſt out of the ſcripture, he vnderſtand verie well, that the ſaid doctrine propounded, doth agree with the ſacred text. Therfore no Chriſtian nor aſſembly of Chriſtians is extant in the world (according to this Bibliſt rule) which hath ſuch a iuriſdiction of teaching that all other Chriſtians are oblidged to beleeue what they ſay & decide in matter of faith. This conſequence is ſo manifeſt that it
needeth no proofe; for it is not to the purpoſe to anſwer that they be bound to beleeue thoſe doctors which diſagree not from the Bible; for no man is to be beleeued in matters of faith vpon his owne affirmation that his doctrine is true & diſagreeth not from the ſcripture, els Puritans, Anabaptiſts, Lutherans, Arrians, Trinitarians, Iewes, were to be beleeueed. For as theſe auouch yea ſweare that there doctrine in matters or faith is moſt conforme to the Bible, but ech Chriſtian (as the Bibliſts opinion is) muſt conſult the holy ghoſt out of the ſcripture touching that point, & ſo iudg as he inwardly teacheth, whoſe doctrine doth agree & whoſe diſagree from the ſcripture. And therfore there is no Chriſtian nor aſſembly of Chriſtians in the world, who hath ſuch an abſolute iuriſdictiō of teaching, that all other Chriſtiās are bound in conſcience to yeald beleefe to what they ſay & decide about matters of faith: perhaps they may be bound to heere others & after examin their doctrine, & ſo conſult the holy ghoſt out of the Bible, whether it be true or falſe and that is all.
The Fift conſequence.
NO Chriſtian nor companie of Chriſtians is extant in the world (as enſeweth on the Bibliſts propoſition) that hath ſuch a iuriſdiction to teach matters of faith that all other Chriſtians are bound in conſcience to beleeue what they teach & conforme there faith to their decrees. Therfore there is no eccleſiaſticall iuriſdiction at all extant in the world, to witt, iuriſdiction of preaching the word of God, of adminiſtring Sacraments, of publishing eccleſiaſticall lawes, of exerciſing eccleſiaſticall iudgments, of inflicting punishments vpō tranſgreſſors of eccleſiaſticall lawes ctc. which ech Chriſtian ere he ſubmitt himſelf to ſuch a iuriſdiction is not firſt bound to pray & conſult the holie ghoſt out of ſcripture to know, cenſure, & iudg whether ſuch a iuriſdiction be iuſt or vniuſt conforme to the word of God or not, & ſo either ſubmitt himſelf to the ſame if he like if, or shake of that yoake as vniuſtly impoſed if his priuate ſpirit repine & iudg it not to agree to the text of his bible.
Proofe.
BEcauſe, iuriſdiction to preach, to adminiſter Sacraments, to make eccleſiaſtical lawes &c. doth manifeſtly concerne faith, & to practiſe eccleſiaſticall iudgments do the ſuppoſe that the iudg be
not an heretick. But according to the Bibliſts rule, al queſtions concerning faith ought to be decided of ech Chriſtian out of his Bible he hauing firſt prayed & conſulted the holy ghoſt, & conſequentlie if any one preach, adminiſter Sacraments, enacſt eccleſiaſticall lawes, or be an eccleſiaſticall iudg; ech Bibliſt is to conſult the holy ghoſt out of the Bible, & ſo iudg of theſe mens doctrine, of their Sacraments, of theire lawes, of theire iudgments, & if his priuate ſpitit find them to diſagree from his texts of Bible, then he is bound in conſcience not to obey, nor beleeue them, yea rather to burne them, then gyue his conſent vnto them.
The Sixt conſequence.
THere is no eccleſiaſticall iuriſdiction extant in the world neither of preaching, adminiſtring of Sacraments, making of eccleſiaſticall lawes, practiſing of eccleſiaſticall iudgments &c. which ech Chriſtian ere he ſubmitt himſelf to that iuriſdiction is not firſt bound (hauing conſulted the holie ghoſt out of the bible) to iudg whether it be iuſt or vniuſt & ſo either accept or reiect the ſame. Therfore (conforme to this maxime of the Bibliſts) all eccleſiaſticall iuriſdiction, yea the whole church of Chriſt becommeth ſubiect to the boyſterous & bridles luſt & ignorance of all Chriſtians how wicked ſoeuer they be, who vnder pretence of an inward annointment wherby ech one boaſteth himſelf to be taught by the holy ghoſt out of the ſcriptures, haue libertie to ſow the world with hereſies & diſtemper all realmes & common wealths with debates, ſtrifes, factions & ciuil warrs.
Proofe.
FIrſt, becauſe there is no Bibliſt in the world, which doth not attach of hereſie innumerable other Bibliſts who varie from him. So one Lutheran auoucheth al Puritās, Huſſites, Anobaptiſts, Arrians, & Proteſtants, to err in faith: & deteſteth them for hereticks, neither doe the Lutherans conſent amoung themſelues in matters of faith but theſe differ frō thoſe, ſo that there is welnigh as many opiniōs of faith amoung them, as their be braines to conceiue them, and yet ech Bibliſt be he Huſſite, Lutheran, Puritan, Anabaptiſt, Proteſtant, Arrian &c. doth verilie perſwade himſelf that the is taught by the holie ghoſt out of the Bible.
Secondlie, becauſe it many tymes faleth out that many of theſe Bibliſts who oftē doe call vpon & conſult the holy ghoſt out of the
ſcripture at diuers tymes gather contradictorie articles of faith out of the ſaid ſcripture & ſweare that they were ſo taught by the holy ghoſt: How many Bibliſt miniſters haue they, who a yeare before, praying & conſulting the holy ghoſt out of the ſcripture haue publiquely taught, ād writ, that Bishops were the limms of Antichriſt but this yeare hauing a fatt bishop-prick offred them, they praing & conſulting the holy ghoſt out of the ſcripture, find that the holy ghoſt inſpireth them to accept that dignitie with the reuenewes & that Bishops are conforme to the texts of his bible? Others praying & conſulting the holy ghoſt out of his Bible, haue dared to preach & write, that to weare a ſyrpliſſ, were to conforme one ſelfe to the beaſt, & put on a remnant of Antichriſt, as alſo to receaue the communion kneeling were to committ idolatry; & this as frō the holy ghoſt: but ſome months, or a yeare after, frighted either with the law, or aluted with reward conſultinge the ſaid holie ghoſt out of his Bible, he maketh no ſcruple both to weare a ſyrpliſſ, & receiue the communion kneeling & this by inſpiration of the holy ghoſt whome he auowed a while a goe, to haue forbidden the ſame, as monſtrous idolatrie. Therfore he who ſubiecteth all eccleſiaſticall iuriſdiction, to this annointment & inſpiration of the ſpirit, wherwith ech Bibliſt doth boaſt himſelf that he is taught by the holy ghoſt, doth expoſe the ſaid eecleſiaſticall iuriſdiction & alſo the whole church of Chriſt, to the boyſterous luſt & ignorance of all leude & miſcreant Chriſtians, to ſtaine the ſame with hereſies as they pleaſe. The like may be aledged of Politicall iuriſdiction which by this principal of Bibliſts doctrine is expoſed to all the ieopardie of tumultuous broyles & ciuill warrs.
The Seuenth conſequence.
ALl eccleſiaſticall iuriſdiction, yea the whole church of Chriſt becommeth ſubiect to the rageing luſt & ignorance of all miſcreant Chriſtians, who vnder the pretext of an inward annointment, wherwith ech one boaſteth himſelf to be taught by the holy ghoſt out of the ſcripture, may introduce into the church of God, what peruerſe hereſies & broyles hee pleaſeth. Therfore by ſuch a rule of beleefe as the Bibliſts haue deuiſed, the whole church of Chriſt aſſembled together is neceſſarilie a confuſed
route of mad bedlame fellowes, amoung whome there is no order at all, but an euerlaſting horror inhabiteth.
Proofe.
THe effect prooueth what is ſaid, for that companie of Chriſtians which is only thronged together & compacted into one boddie through this inward annointment of the holy ghoſt only, which ech B
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bliſt preſumeth of himſelf to haue, hath no vnitie of faith, in it ſelf, no conſtancie of faith in his members, no iuriſdiction, nor vocation nor ſucceſsion of eccleſiaſtical miniſters, but only in all & ech of them this inward annointment domineereth by which euery one vaunteth himſelf to haue the holy ghoſt for his tutor.
Cōſidere well the true ſpiritt of all the Bibliſts & thou will find thē minced into many differente iarring ſects of Lutherans, Caluiniſts, Anabaptiſts, &c, ech of which are againe shreded into more ſects thē there be dayes in the yeares, yea welnigh they haue amoung them as manie belefes as men, & as the tymes & ſeaſons change ſo they change their faiths, as if religion were but a ſport & paſtime. See if they can ſpie out amoung thē a ſupreme iuriſdiction of teaching the word of God, of adminiſtring Sacraments of ordering eccleſiaſticall miniſters, of iudging eccleſiaſticall cauſes, & you will ſcarſe find any shadow there of, but all things amoung them are expoſed to this internall annointment of the holy ghoſt, which ech of them boaſteth for to haue. Nor doth it preiudice this conſequence, that in manie places we behold the companies of theſe Bibliſts verie quiet & in ſome order amoung themſelues, as Lutherans in Saxonie, & Proteſtants in England, for this proceedeth, becauſe that the promiſcuous multitude of Bibliſts in theſe places, giue credit to theire miniſters, or bee conſtrained to keepe quarter by the Auguſtane Confeſſion, or by the ſtatutes of a parliament, which none for feare of punishment dare openly call in doubt, & for this cauſe, there be verie few, who conſulting the holy ghoſt out of the ſcripture, haue courage to cenſure whether the doctrines propounded them to beleeue by miniſters, or by the Auguſtane Confeſſion, or by the ſtatutes of a parliament, doe cohere with the word of God, or diſagree from the ſame, They had rather incurr guiltienes of conſcience, then a
proemunire. But indeed to bee plaine, while theſe Bibliſts, not firſt conſulting the holy ghoſt out of their Bible, doe out of negligence or feare, giue credit to theire parſons, or to parliament edicts or ſuch like ſtatutes, concerning matters of faithtt is impoſſible for them to haue any true faith, in regard they found their faith vpon them, who may err in faith, for miniſters, Bishops Parliaments, congregations, generall councels all may err in faith all, be deceiued & deceiue according to the Bibliſts rule, yet in thoſe place, where this inward annointment hath free vttrance, and the priuate ſpirit domineereth, all things in religion be turned vpſide downe all diſquieted & quite put out of order, & ſo much the more as the witts of thoſe Bibliſts, which conſult the holy ghoſt out of the ſcripture, are more ſubtile & eminent, which is ſo apparant by daylie practiſe, that to god about to prooue the ſame were to light a candell at mid day.
THE SIXT CHAPTER. Other neceſſarie conſequences be deduced, vvhence vve may gather vvhat a manner of church the church of Chriſt vvas from the Apoſtles tymes to our dayes, if it bee cenſured as the Biblists rule of beleefe doth ſett doune.
SVCH (certes as I haue deciplered) muſt the congregation of Chriſtians be, who make one body of a church as the Bibliſts rule of beleefe doth ſett doune. Now it reſteth to deduce other conſequences out of the ſame rule of beleefe, werby it may appeare what a faſshioned church (according to their rule) was the church of Chriſt, from the Apoſtles age downwards euen to Luthers reuolt, for if following the rule of ſucceſsion, ſo many ages euen to our dayes are ſpred al the world ouer, ſurely we muſt be compelled to deduce therout moſt horrible & fearfull conſequenees, & ſuch as would fright a man to reade them.
The firſt conſequence.
ALl councells as well generale as nationall, yea approued & confirmed by the Bishop of Roome may err in faith; & ech Chriſtian is bound vnder the paine of eternall damnation before ſuch tyme as he giue credit to any of thoſe generall councels, to conſult the holy ghoſt out of the ſcriptures & ſo to iudg whether that they doe agree to the word of God or diſagree from the ſame. Therfore all generall councels in what manner ſoeuer they haue beene celebrated in the church of God, haue vſurped & practiſed moſt deteſtable tyranie ouer the whole church of Chriſt contrary to the word of God. Becauſe theſe generall councels did not only excommunicate, but alſo by the helpe of ſecular power did condemne & put to death thoſe Bibliſts, who conſulting the holie ghoſt out of the ſcriptures dared to denie or call in doubt the decrees of the ſaid councel which concerned matters of faith; Alſo they mooued cruell & bloodie wars againſt thoſe princes, kings, & Emperors, who dared to gaine ſay the doctrine of thoſe councels in matters of faith. See the cuncell of Nice ann. 325. in which Arrius was condemned, who out of the holie ſcriptures as hee ſayd denied the diuinitie of Chriſt.
See the councel of Conſtantinople an. 383 in which Macedonius was condemned, who out of the Bible denied the diuinitie of the holy ghoſt.
See the firſt councel of Epheſus an. 434. in which Neſtorius of Conſtantinople was condemned, who out of the Bible did affirme that there was 2. perſons in Chriſt.
See the firſt councell of Calcedon an. 454. in which Eutyches the Archimandrite, was condemned of hereſie, who out of the ſcriptures ſayd that the images of Chriſt & his Saints, were not to be honored. Neither did they cōdemne one or two, but an innumerable number of Chriſtians, who followed thoſe hereſiarchs, nor were they of the vulgar ſort, but a manie of them were Bishops, Archbishops, Patriarchs, yea Princes, kings, Emperors, all which thoſe fathers of the councel did without any dread condemne for hereticks in the name of Chriſt, and pronouncing an Anathema vpon them cutt them, quite of from the church of Chriſt.
Both tyme & leiſure would faile mee, if I should goe about to
reckne vp, all generall counſels, & to shew yt a perpetuall practiſe & rule of the church of Chriſt, that Generall counſels should decide matters of faith, & declare to all Chriſtians what they were bound to beleeue, & what not to beleeue, condemning all & ech that durſt be ſo bould as to gaine-ſay them or with ſtand their decrees.
Now if thoſe fathers of generall counſels had non ſuch right to doe this; firſt at generall counſels hether to celebrated in the church of Chriſt erred in faith, then they alwayes practiſed a moſt violent & exectable tyrannie euer all the flock of Chriſt in vſurping an vniuſt iuriſdiction by force & might; & in condemning & ſcoffing at this annointment of the ſpirit of God, which ech Bibliſt preſumeth for to haue & to be inwardly taught by the ſaid ſpirit out of the ſcriptures.
The Second conſequence.
ALl generall councels in what manner ſoeuer they were celebrated in the church of God exerciſed a deteſtable tyranie ouer all the whole church of God contrary to the Bible (according to the Bibliſts rule. Therfore all hereſies that euer were condemned by generall councels be heerby caled into doubt whether that they were iuſtly condemned or not.
Proofe.
BEcauſe that thoſe generall councels had no right to cōdemne any doctrine, but that office apparteined to ech Chriſtian, as alſo (conſulting the holy ghoſt out of the bible) to examin euen the decrees of generall councels themſelues. And therfore the ſentence of thoſe councels which condemned hereticks in this reſpect, was vniuſt becauſe it was vtred by thoſe who had no right nor iuriſdiction to doe it, for that ſentence, did by diuine right apperteine to the cenſure of the holy ghoſt, who reſyding in the mind of ech Bibliſts, as a iudg ſitting on a bench doth by meanes of the Bible giue ſentence out of there mouths about the doctrines of men. But to the end that the Bibliſts may by ſome ſmal coniecture perceiue how many monſtrous hereſies would reuiue againe in this church if this there rule of beleefe were auaylable, I will only mention at this tyme a certaine decree made in the yeare 494. In the firſt Roman councell vnder Pope Gela
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aſius the firſt.
Theſe & all ſuch like hereſies we condemne, which were taught by Symon Magus, Nicolaus, Gerinthus, Marcion, Baſilides, Ebion, Paulus Samoſatenus, Protinus, Bonoſus, with others who infected with ſuch like errors fell frō the church, we alſo condemne Montanus with his impure followers, Apolinard, Valentinus or Manicheus, Fauſtus, Africanus, Sabellius, Arrius Macedonius, Eunominus, Nouatus, Sabbatius, Caeleſtiꝰ, Donatus, Euſtakius, Iouinianus, Iulianus, Gelanēſis, Celeſtinus, Maximꝰ, Priſcilianus of Spaine, Neſtorius of Conſtantinople, Lampetius, Dioſcorus, Eutyches; Both the Peeters wherof one defiled the church of Antioch with hereſies, the other the church of Alexandria, Acatius of Conſtantinople with his conſorts, and all other hereticks & there diſciples together with ſciſmaticks, with whatſoeuer they haue taught & writt, as alſo thoſe hereticks whoſe names be not regiſtred, which we command to be not only reiected but alſo raſed out for euer by euery Catholique Apoſtolique & Roman church, whom with all their followers we acknowledg to be euerlaſtingly cōdemned vnder the band of an anatheme neuer to be looſed. Thus Pope Gelaſius with the fathers of that councell.
The Third conſequence.
NO eccleſiaſticall iuriſdiction is extant weither of Preaching the word of God, nor of adminiſtring Sacraments, which ech Chriſtian (ere he ſubmitt himſelf to that iuriſdiction) is not bound in conſcience firſt to conſult the holy ghoſt out of the ſcripture, & ſo iudg whether the ſaid iuriſdiction be iuſt to which they may ſubmitt themſelues, or els vniuſt whoſe yoacke they may shake of. Therfore euen from the Apoſtles tymes to our dayes, no true publique worship of God was extant & practiſed in the church of God.
Proofe.
FOr that worship of God which hath hetherto beene publiquely practiſed in the church of God as wel concerning the preaching of the word, as the adminiſtration of Sacramēts & other publique eccleſiaſticall rites apperteining to religion, or the pietie of the faithfull towards God, was alwayes decided & gouerned by the Bishops & Paſtors of the church, but eſpecialy & principaly by the fathers that were aſſembled in generall cōcels with an vſurpation of a ſupreme power ouer all Chriſtian beleeuers, which (if conforme to the rule of the Bibliſts) it be a moſt deteſtable tyrannie contrarie to the word of God, no doubt alſo but ſuch a manner of
worshipp wherwith God was ſerued was execrable & deteſtable. Nor is it enough to oppoſe this conſequence, to auerr, that many Bibliſts liued in euery age who deteſted that tyrannicall dominion, for I graunt this; Theſe men I ſay, were they, whome (as I aboue mentioned) ſo many generall councells condemned for hereticks, which if the Bibliſts would haue to apperteine to there church, lett them looke, with what conſcience or colour they can approoue theire hereſies, when as it is moſt certaine, that in doctrine of faith, they did extreamely diſagree from the beleefes which the Bibliſts that be now a dayes doe hold & profeſſ.
The Fourth conſequence.
ALl generall councels in what manner ſoeuer they were celebrated in the church of Chriſt, exerciſed a tyrannicall dominiō ouer the whole church of Chriſt, cōtrary to the word of God, neither was there euer extāt in the world ſince the Apoſtles dayes any true publique worship & ſeruice of God. Therfore the true church of Chriſt, euen from the Apoſtles tymes, to theſe of ours, lay hid, lurking in inuiſiblenes being vnknowen both to herſelf & the world.
Proofe.
FOr that aſſembly of Chriſtians which from the Apoſtles dayes downwards to our tyme, was moſt conſpicuous to the world worshiped & ſerued God (either deceiued or compelled to doe ſo) with a deteſtable tyrannye of Bishops that thē ouerſwaied the church (as Bibliſts ſay) and thoſe only which refuſed this their tyrannie were diuided into innumerable ſects, diſſenting from ech others in eſſentiall matters of faith, & which by lilte & lilte were reduced to nothing; Therfore leſt we be compelled to ſay. That Chiſt for ſo long time had no church at all in the world either wee muſt be forced to ſay, that the ſame was the church of Chriſt, or els for want of better reaſon, auouch an abſurditie & ſay, that the church, was all that while vnknowē both to it ſelf & the world, & lay hid lurking in inuiſiblenes; as many Bibliſts doe not ſtick to auouch & impudently blabber.
THE SEVENTH CHAPTER. The concluſion of the Author.
ANd thus far, (Bibliſt my freind) I haue goe on to ſett doune thoſe abſurdities, which ſpring out of thy rule of beleefe, & which each one may with eaſe deduce at leiſure; albeit I
haue paſt by many more difficile, but no leſſ true; Now I would haue thee for thy credit & conſcience ſake, to free this thy rule, frō that frightfull impietie, & phrenſie, with which it ſeemeth to be brāded & this by a more learned aunſwer if thou canſt, Which I thinke will be no ſmal paines to doe; & which I doe deeme can be done by no other meanes, then either by a flatt denial of thine owne antecedents, or of my conſequences, both which will be fowle enough. But leſt thou deteine thy ſelfe in thine anſwer, It is not a miſſ, I admonish thee, that I haue laboured whole 26. yeares about the ſtudie of the bible, & haue euer ſought to finde & ſpie out the truth with a moſt ſinceare & ſpotles intention of mind, & to this end euen from my childhood forſooke my father, my mother & all the ſnares, and allurements of my temporall commodities which I might haue enioyed in the world, & loading on my shoulders a ſore heauie croſſ haue thus followed Chriſt; & yet neuerheles I haue hetherto eſteemed & iudged out of holy writt, that the authoritie of the holy church concerning matters of faith is infallible. But now; shoulde I admitt a diffrent rule of beleefe, to witt, that of thine, I perceiue full well, what difficulties Would enſew ther vpon, which are the ſame mentioned by me, to which I demaund of thee a ſatisfactorie reply, though I ſcarſe can imagine what meanes thow haſt to performe the ſame, except thow wilt perſwade me to turne about like a mil-hors from the ſpirit, to the Bible, & from the Bible, to the ſpirit, in a perpetuall circle; for if thou remitt me to praire & the inward annointment of the holy ghoſt, or to ſome ſacred ſcriptures, or gloſſes which thou or thy compannions make vpon the Bibles text; freind Bibliſt I would haue thee not to forget, that thow beleeueſt both thy ſelf, and al thy comarades to be prone to errors in matters of faith, & may flatly err, & therfore in this important buſines of faith, I neither ought nor can in conſcience giue credit vnto thee or thine; Nor canſt thow gather, (if after that I haue examined & cyfted thy ſentence about matters of faith euer out of the bible) that the eies of my mind bee dimmed & can not ſee ſo cleere as thine, becauſe I haue not prayed & implored the aſſiſtance of the holy ghoſt, for I would haue thee know, that for the ſpace of theſe 26. yeares, the 36. part & more of ech naturall day hath beene by mee, ſpent in watchings & prayres, ſeruinge God night & day. But should I giue,
which can not be graunted, that the church may faile, & defile it ſelf with errors, & therfore the authoritie of the ſame were to be renounced: neuertheles I ſee no reaſon wherfore I should preſently ſubmit to your opinion, & ſubſcribe to that priuat ſpirit by which you boaſt your ſelues to be inwardly inſpired & taught: yea rather in this caſe I should doubt whether that the ſeripture you follow were ſacred or not, for hetherto (with S. Auguſtin) I had not beleeued the ſcriptures, had not the authoritie of the church mooued mee. But to faine, that the holy ghoſt forſooke the whole church of Chriſt ſo many ages, & is only aſſiſtant to me a vile ſinner that I only may not ſtray from the truth where all cuncels & fathers, and Churches erred not rashlie as you ſurmiſe, fredne Bibliſt, but prudently abhorre & denyt, & eſteeme it à more then Luciferian arrogāce in à mā, to ſou aunt him ſelf yet should I lett this paſſ as thow wouldeſt haue it, that is that thy rule of beleefe is both cōſonāt to the ſcriptured & the inward annoinmen of the ſpirit, what thinkeſt thow may bee vrged in this caſe? This at leaſt, that vnleſſ thow freeſt the ſame frō the infamie which it hath incurred for the aboue deduced cōſequences, I muſt be forced to affirme, that the Bible is not ſacred but profane, your ſpirit not holie, but hollow, your Chriſt not à Sauiour, but à ſeducer nor any man of à ſound iudgement can cenſure otherwiſe. Wherfore except you in ſuch ſort ſtint my conſequences, that they can not be able to follow the antecedents at the heeles, etther (freind Bibliſt) you muſt againe retourne to the authoritie of the Church whence you are departed, or (quod ahſit) quite turne from Chriſt. Fare you wel, and ſee wherto this your ſpirit aimeth with you Conſult ſo carefully.
FINIS.