The First Consideration . That true Fayth is absolutely necessary to saluation : and that it must be only one Fayth .

WHOSOEVER hath a true desire to please God , and an earnest care to saue his owne soule ( which should be the chiefest desire , and care of euery good Christian , ) he must resolue and settle himselfe in a sound beliefe of matters of fayth , holding it for a most assured ground , That there is a fayth , which whosoeuer wanteth cannot please God , nor consequently be saued ; according to the saying of S. Paul : Heb . 11. v. 6. Without Fayth it is impossible to please God . Which saying S. Augustine confirmeth : Augu . serm . 12. de tempore . It is certayne ( sayth he ) that none can come to true happines , except he please God , and that none can please God but by fayth : for faith is the foundation of all good thinges , fayth is the beginning of mans saluation : without faith none came come to the fellowship of the children of God : because without it , neither in this world doth any man obteine the grace of iustification , neyther in the next world shall he possesse eternall life .

This Fayth so absolutly necessary , must only be one , as S. Paul saith : Ephes . 4. v. 5. There is but one Lord , one baptisme , & one faith : Yea , Leo ser . 4. in natiuit . Dom . except it be one it is not fayth . This fayth is that , Iraeu . lib . 1. c . 3. which the Church spread ouer the whole world , doth diligently keep , as du elling in one , house , and doth beleeue in one like maner al points of fayth , as hauing one soule , and one heart , and doth preache , and teach , and deliuer by tradition th●se things after one manner , as possessing one mou●h : for albeyt there be diuers and different languages in the world , yet the vertue of tradition is the same . By which wordes it is playne , not only that there is but one fayth , but also how it is sayd to be one : which might seeme not to be one , considering there are so many points , which we beleeue by our Faith , and so many seuerall men who haue in them this faith ; yet it ceaseth not to be one , because the whole Church belieueth those points in a like manner : neyther the beliefe of one man differeth from the beliefe of another ; neyther the beliefe of the Catholikes of France , Spaine , Italy , Germany , Flanders , of the Indians , of Scotland , England , & Ireland , differ in any essential point of Religion .

Contrary the Puritane Ministers excommunicate and wholly condemne the Protestant Ministers of Scotland , for receauing of the ceremonies of England . Heare the very words of the Puritane Ministers against Protestant Ministers : Dangerous positions lib . 2 c . 9. & 13. The Protestant Ministers haue imbraced that doctrine which is a hotch-potch of Christ and Antichrist , of God and the diuell ; and such a Minister may iustly suspect himselfe to be a halting Neutrall , who seeketh nothing but like a greedy dog to fill his owne paunche , a desperate and forlorne Atheist , of a cursed , vncircumcised generation . Heare I pray thee ( gentle reader ) what the Puritan Ministers say of the Protestants in general : Dangerous positions lib . 2. c . 9. & 11. Gilby . p. 29 The Protestants prescript forme of prayer and seruice is all full of corruption ; in all the order of their seruice , there is no edification but confusion , and many things in the Communion booke are contrary and agaynst the word of God . They put no difference betwixt truth and falsehood , betwixt Christ and Antichrist , betwixt God and the diuell . Their Clergy are an Antichristian swynish rable , enemies of the Gospel , Beelzebub of Canterbury the chiefe of the diuels . And M. Bernard a famous Minister in England enobleth the Protestant Ministers with these glorious titles : Bernard Minister of Worsop in his book of the Separistes Schisme . pag . 71. Ministers of the Church of England are Aegyptian Enchanters , limmes of the diuell , Sicophants , Angells of hell . Now what the Protestants say of the Puritan Ministers in M. Iohn Caluin his person , is easie to be seene by two famous Protestants : the first Franciscus Stancarus who writeth thus : Franciscus Stancarus lib . 4. contra Caluin . ●n . 4. Beware o Christian Reader , and chiefly all you Ministers , beware of Caluins bugges , specially of the Articles of the Trinity , Incarnation &c. for they contein impious doctrine , & Arriā Blasphemies . Lib . 2. art . 9. The . Caluin . fol. 72. Schlusselburge sayth worse of the Puritan Ministers , is worse may be sayd . Whereby it is easie to be seene that there is no vnity of sayth amongst the Protestants & Puritans , yea in essentiall poynts of Religion , since the one condemneth the other so horribly .

The second Consideration . That this one Fayth , must needes be infallible and entiere .

THis one Fayth , without which we cannot be saued , must be infallible and most certaine . This is cleare , because , Fayth is that Credit , or inward assent of mind , which we giue to that which God hath reuealed vnto vs , by meanes of the preaching or teaching of the true Church . For as S. Chrysostome saith : Chrys . Hom. 12. in ep . ad Heb . It cannot be called fayth , vnles a man be more certayne of those things which are not seene , then of those things which are seene . And agayne : Hom. 83. in Mat . We cannot be deceaued by Gods wordes , but our sense is most easily deceaued . Seeing then our Fayth is grounded on the word of God , reuealed to vs by Iesus-Christ our Lord , speaking by the mouth of the Church , as he sayth himselfe , Luk . 10 v. 16. He that beareth you , heareth me ; we ought to receaue the word of Fayth , preached by the true Church , not as the word of man , but as it is truly the word of God , and consequently we must accompt it a thing most certayne & absolutly infallible . Which doctrine should be well remarked as the only ground of true Religion , yea the infallible way to discerne the true Religion from the false . The infallibility therfore , which I require in true fayth is the highest degree of certainty , excluding not only actual & deliberate doubt ( for vndeliberate doubt taketh not away fayth ) but also possibility of deliberate doubt , or feare of being deceaued , which infallible assurance all faithful Christians haue , so long as they haue fayth .

This infallible faith must be entiere , whole , and sound in all points ; neyther is it sufficient to belieue stedfastly some points , misbelieuing , or obstinatly not belieuing som other , or any one : because euery point of doctrine , yea euery word that God hath reuealed , and by his Church proponed to vs to be belieued , must vnder paine of damnation be belieued : for Matth . 2. v. 9. Mark . 16. v. 16. He that shall not belieue , shall be condemned . And S. Iohn saith : Iohn . 3. v. 18. He that belieueth not , is already iudged . For not to belieue any one poynt whatsoeuer , which God by reuealing of it testifieth to be true , and which by his Church he hath commaunded vs to belieue , must needs be damnable as being a notable iniury to Gods verity , & a great disobedience to his will . But all essential poynts of fayth are thus testifyed by God , and commanded to be belieued , otherwise they be not points of fayth , but opinion or some other kind of knowledge . Therefore all essentiall poynts of faith vnder payne of damnation must be belieued , I meane eyther expresly or implicitly , it being not necessary to vnderstand and know in particular euery thing which we belieue .

The third Consideration . That there must be some meanes prouided by Almighty God , by which all sorts of men may learne this Fayth , which is necessary to saluation : & what conditions are requisite therto .

AS this one , infallible , and entiere fayth is necessary to saluation in all sorts of men , as well vnlearned al learned : so we must say that Almighty God , Tim . 2. v. 4. who would haue all men to be saued , and to come to the knowledge of the truth , hath prouided some Rule and meanes wherby euery man in all questions and doubts of fayth , may be infallibly instructed and taught what is to be holden for the true fayth : and that the only cause why any man misseth of the true faith , is eyther because he doth not seeke out , and find this rule and meanes , or hauing found it , he will not vse it , and in all poynts submit himselfe to it , as the nature of diuine fayth , and the duty of euery Christian bindeth him to do . To this purpose sayth S. Augustine : Aug. de vtilis . cr●dendi . If Gods Prouidence rule & gouerne humane matters , we may not despayre , but that there is a certayne authority appointed by the same God , vpon which staying our selues , as vpon a sure step , we may be lifted vp to God : which lifting vp to God is first begun by true fayth : for the finding of which , God hath prouided a certayne authority and meanes , wherby men may come to the knowledge of the diuine mysteryes of fayth .

This rule and meanes to find out the true fayth necessary to saluation , must haue the propertyes following . 1. It must be certayne and infallible , for otherwise it cannot be a sufficient foundation wherevpon we should build our fayth , which is absolutly infallible . 2. It must be easy and playne to be knowen of all men , for if to any one sort it could not be knowen , or not certaynly knowen , it could not be to them a rule or meanes wherby they might direct themselues to the certayne knowledge of the true fayth . 3. It must be vniuersal , that it may not only make vs to know certainly what is the true fayth in some points , but absolutly in all points of fayth . Otherwise it were not a sufficient meanes , wherby we might attayne to an entiere & whole fayth , which absolutly is necessary . 4. It must be continual , and neuer interrupted to the end of the world : for euen as fayth , and the Church do alwaies endure and continue , so must also the ground of fayth , seeing that nothing can consist without this foundation and ground . 5. It must be vnchangeable , for otherwise truth would somtymes perish , and there would arise some errour against fayth , seeing that nothing can endure and consist , except it haue sufficient ground and foundation .

The fourth Consideration . That the Scripture , or expresse written Word alone , cannot be this Rule of Fayth .

THat the expresse written Word alone is not the rule of our fayth , is euident , because it wanteth perpetuall duration and continuance . For it began first vnder the old Law in Moyses time , so that before Moyses for the space of two thousand yeares , there was both true beleuers and a true Church , & yet the written Word was not in like manner in the new Law which the Apostles began to wryte some yeares after they had receaued the holy Ghost . So as it is cleer , that the Christian faith doth not necessarily & wholy depend vpon the Scripture & written Word of God only .

As for the English translated Bibles , they cannot be the only ground and rule of Faith . First , because they are not infallible , for neyther were they written in this language immediatly , neither were the translatours therof assisted by the holy Spirit infallibly : for the ministers themselues confesse , that in their translation they might erre , being men . Sith therfore the translatours as being but men , may erre , how can a simple vnlearned man be infallibly sure that this particular translation which he hath , doth not erre ?

Secondly , the English Bibles cannot be the rule of faith because they are obscure and hard to be vnderstood , at least by vnlearned men , who cannot read them : and therefore they can not be a sufficient rule to instruct all men , in all points of fayth . For vnlearned men must needs be saued , but they cannot be saued without an entiere and infallible faith , which they cannot haue without some rule or meanes meet for their capacity to teach them the same , which rule in no wise can be the English Bibles , seeing they cannot read , much lesse vnderstand the same . Yea the learnedst men cannot by only reading the Scriptures in whatsoeuer language be infallibly sure that they rightly vnderstand them : for whilst they vnderstand one way , perhaps they ought to vnderstood another way : and that which they vnderstand plainly and litterally , ought perhaps to be vnderstood figuratiuely and mystically : and contrary , that which they vnderstand figuratiuely , ought perhaps to be vnderstood playnly and properly . Seeing then , that expositions are diuers , according to the diuers opinions of men , how shall any man be sure , which is the right exposition , hauing nothing to assure him , but his owne sense and reason , which is vncertayne and fallible , and therefore cannot be this rule of fayth , which we search for .

Thirdly , the English or Scottish Bibles cannot be the Rule of Fayth , because they are not vniuersall , that is to say , able absolutly to resolue all doubts and questions , which either haue bene , are presently , or may herafter come in Controuersy : for there be diuers questions and doubtes moued now a dayes , and those also touching very substantiall matters , which are not expressely set downe , nor determined by only Scripture . For where haue we any Scripture sufficient to proue , that al those , & only those bookes which Catholikes or Puritans hold for Scripture , are indeed Gods Word , & true Scripture ? This we shall not find set downe in any part of Scripture . So as it is euident that the English Bibles cannot be the infallible rule of our Faith .

Finally because the ignorant who doe not vnderstand the Greeke and Hebrew , connot discerne infallibly whether the English Bible be well translated or no ; yea many Ministers , not being skillfull in the said Greeke & Hebrew languages , cannot be infallibly sure of the English translation .

Some obiect that place of S. Paul , Tim . 3. v. 16. All Scripture is giuen by inspiration of God , and is proffitable for doctrine , for reproofe , for correction , for instruction in righteousnes , that the man of God may be perfect , throughly furnished vnto all good workes . But it proueth nothing for them . Because it sayth not , that the Scripture is alone sufficient to instruct a man to perfection , but that it is profitable for this purpose . For there is a great difference betwixt a thing that is proffitable , and a thing that is fully and only sufficient . For example , Stones and Timber be profitable to the building of a house , yet they are not of themselues fully & only sufficient to build a house , for the hand of a skilfull workeman to prepare them , and set them together in order , is also required .

The fifth Consideration . That neyther naturall Wit ; nor Learning , or Consequences drawen out of the Word of God , can be the Rule of Fayth .

THat no naturall Wit , or Learning , or necessary Consequences drawen out of the Bible , eyther of one man or of any company of men ( only as they are learned men , and not infallibly assisted by the holy Spirit of God ) can be this rule of faith , is manifest . Because all their consequences wit , and learning , be they neuer so exquisite and rare , are humane , naturall , and fallible ; and therfore cannot be a sufficient foundation , whereupon to build a diuine and infallible Faith ; seing it can haue no more certainty , then the wit & learning of man , who proponeth it , which is subiect both to deceaue , and be deceaued ; according to the saying of the Apostle , Rom. 3. v. 4. All men are lyars . Therefore the beliefe which is only grounded vpon the bare word , consequences , and learning of man , is subiect to falshood , neyther can be a true and Christian Fayth , which alwayes is most certayne and infallible .

Besides , this Rule of Fayth must be able to propose to vs infallibly , not only the letters , and sense that seeme true to vs , but the very true sense of Gods Word intended by the holy Ghost , who is the author of this Word . Otherwise it cannot be a sufficient meanes to breed in vs , an infallible Christian Fayth and beliefe , which is only grounded vpon the true sense intended by Almighty-God , who is the speaker of this Word . But no man , nor company of men can by their naturall Wit , consequences , and learning tell infallibly what is the true intended sense of Gods Word , For as S. Paul sayth , 1. Cor . 2. v. 16. Who hath knowen the sense of our Lord ? And Againe : 1. Cor . 2. v. 11. Those things which are of God , no man hath knowen but the Spirit of God . And therefore that knowledge which the Apostle himselfe had of diuine matters , came not from an● naturall wit of man , but ( as he playnly affirmeth ) from the spirit of God : God hath reuealed to vs , ( sayth he ) by his Spirit . Therfore we may well conclude that no one man , nor no one company of men , without the assistance of Gods spirit , can be the rule of fayth , eyther by interpreting Scripture , or by gathering consequences out of the same .

The sixt Consideration . That the priuate Spirit of euery Minister , is not the Ground or Rule of Fayth .

NO priuate man who persuadeth himselfe to be particularly instructed by the Spirit ( as the most part of our inspired Puritans doe ) can be this rule of fayth , in so farre forth as he belieueth , or teacheth contrary to the generall doctrine of the Catholike Church . First , because S. Paul sayth : Gal. 1. v. 9. If any man preach to yow any other Ghospell , then that which yee haue receaued , let him be accursed .

Secondly , because the rule of Fayth must be infallible , such as this priuat spirit is not . For whosoeuer vaunteth himselfe to haue this Spirit , is not infallibly sure that he hath the same in particular , much lesse can assure others in points of Faith : for it is impossible for him to proue by any passage of Scripture an infallible assurance that he is taught by the holy Spirit , neyther by naturall reason can the same be verified . For albeyt he find in himselfe extraordinary motions , illuminations , feelings , and such like ( of which those high spirited Brethren do much boast , ) yet neyther by Scripture , nor reason , can he infallibly conclude , that those motions are of God , because the Scripture most plainly affirmeth , 1. Cor . 11. v. 14. That the diuell doth change himselfe into an Angell of light . Wherfore S. Iohn , as it would seeme , forseeing these spirituall Puritanes , that were to come in these later dayes , forbiddeth vs , Iohn . 4. v. 1. To belieue euery Spirit , but to try the Spirits whether they be of God or no . Neyther can any man , trying the Spirit by his owne priuate iudgement , or by any inward motions , incontinently affirme , that it is the Spirit of God , because this his tryall is subiect to errour : for our iudgements are easily deceaued , and the diuel can cunningly couer himselfe vnder the shape of a good Angell , & colour his wicked designes vnder pretense of good , 1. Pet . 5. v. 8. Going about like a roaring lyon seeking whome he may deuoure . Wherfore the safest way were to try these Spirits by the touchestone of the true Pastours of the Catholike Church , who may say with S. Paul , 1. Cor . 2. v. 11. We are not ignorant of the cogitations of Sathan . And who may also say with S. Iohn , 1 Iohn 4. v. 6. We are of God , he that knoweth God , heareth vs , he that is not of God , doth not heare vs. In this we know the Spirit of truth , and the Spirit of errour . Now if men will not admit this manner of trying and discerning the Spirit of truth , from the Spirit of errour , but wil trust to their owne iudgement alone in this matter they may be sure that in their thoughts they worship the Angell of darknes , insteed of the Angell of light , which doing will be the cause of their endles damnation .

Thirdly , this priuate Spirit cannot be the rule of faith , because it is variable & vnconstant , & is subiect to errour : first in euery person and company of men in particular ; for our Aduersaries themselues confesse that they may erre , & experience teacheth vs , that they oftentymes change their opinions , teaching whyles one thing , whiles another according to their owne fantasie . Secondly , it is manifestly subiect to errour , seeing that all men challenge this Spirit . For if a man were bound to belieue all those that affirme themselus to haue the Spirit , of necessity he would belieue infinite contradictions . For the Lutherans , Caluinists , Brownists , Puritanes and the rest of that holy band , all affirme that they haue this Spirit , notwithstanding the great difference that is betwixt them , shewes that they haue not all the same selfe Spirit . For there is but one holy Spirit , the Spirit of truth , which whilest euery one chalenges to himselfe , he doeth great iniury to the Church of God , to whom the infallible assistance of holy Spirit was promised , and not to euery one in particular . Neyther is there any of those new spirited Gospellers that can shew any good reason , why they rather haue the true Spirit , then their neighbours . But suppose one could assure himselfe , that he were taught by Gods Spirit immediatly what is the true fayth in all points , in such sort , that he could erre in none , ( as it is not the manner of God to teach men immediatly by himself alone , or by an Angell , for Rom. 10. v. 17. fayth cometh by hearing , & is to be required Malac . 2. v. 7. at the mouth of the Priests , and is to be learned of Pastors and Doctours , whome God hath appoynted in his Church , of purpose to instruct vs , and to continue vs in the true fayth : ) Suppose I say one could assuredly persuade himselfe to be immediatly taught of God what is the truth in al points , how should he giue assurance to others that he is thus taught , specially when he teacheth contrary to the Catholike Church , which by playne promises and testimonies of Scripture we know to be taught of God ? What arguments should he vse against others , that sayes they haue the same Spirit ?

It may be he wil alledg that general promise of Scripture Matth . 7. v. 8. Euery man that seeketh , receaueth . He will say , that hauing sought earnestly for the true Spirit , he hath infallibly receaued the same . But I answere , that this promise of our Sauiour is to be vnderstood in this manner : Euery man that seeketh things lawfull to be sought , in due time and place , and according to the pleasure of God , & profitable to their owne saluation , receaueth the same . Otherwise it cometh to passe that , as S. Iames sayth , Iames 4. v. 3. They aske and receaue not , because they aske wrongly . So that to haue sought this Spirit in prayer , is no sure signe to haue obteyned the same , seeing that there is no heretike , but he will affirme , that he hath sought for , yea and therefore obteyned the spirit : albeyt by the contraryeties betwixt him and his brethren it is manifest , that eyther he , or they , or both must be destitute of the true Spirit : For 1. Cor . 14. v. 13. God is not the author of contention , but of peace . What assurance then can we haue that their new Gospellers and Fathers of new opinions haue the true spirit ? Forsooth they will giue you a marke or token as vncertayne , and difficile to be known , as the Spirit it selfe . Yee may be assured say they , that they haue the true Spirit , who preach nothing but the pure written word of God , euer still , for euery poynt of doctrine , alledging Scripture . But this their marke cannot be sufficient ; for first , insteed of Scripture they bring forth their own translations in many places corrupted , and subiect to errour as translated by men . Secondly , albeit they did alwayes alledge the true words of Scripture , yet they are not certayne that at all times , & in all points of doctrine they alledge them rightly . For as S. Peter sayth ; 1. Pet . 3. v. 16. The vnlearned & vnstable ( such as most part of our Puritans be ) wrest the Scriptures , to their owne damnation . And S. Augustine : Aug. lib . 3. de baptis . cont . Donat . c . 19. A carnall and sensuall mynd turneth all the mysteries and words of holy bookes vnto his owne imaginations and fansies . Whereupon it cometh to passe , as the same S. Augustin saith , Augu . ep . 122. That all heretikes that admit the authority of Scriptures , seeme to themselues to follow only Scripture , when in the meane tyme they follow their owne errours . And as they seeme to themselues to follow only the Scriptures , when they follow their owne errours , so they may seeme ( specially to simple people , and those who being seduced by them , wholy build their beliefe vpon them ) to preach nothing but Scripture , when indeed they preach their owne erroneous opinions , coloured & painted with words of Scripture : for such is the manner of new vpstart preachers , to confirme their errours with words of Scripture , eyther falsly translated , or els falsly applyed . So the diuell for his purpose falsly applyed the words of the Prophet Dauid , Math . 4. v. 6. against our blessed Sauiour , as S. Matthew testifieth .

Wherefore there is no reason whereby we may be assured that such men haue the Spirit of God : but we may find many reasons to conuince them that they haue not this Spirit ; yea the only particularity and priuatnesse of their Spirit is sufficient to mooue to suspect it , & to assure vs that it is not the Spirit of truth . For as S. Augustin sayth : Augu . lib . 12. cōf . c . 25. Whosoeuer he be that challengeth to himselfe priuatly , that which God hath proposed publickly to be enioyed of all , and taketh to himselfe that which is common to all , he is driuen from the common to his own particular , that is to say , from verity to falshood and lyes . Seeing then this Spirit is so vncertaine , it is good for all those who desire their owne saluation , to vse the counsell of S. Peter saying , 2. Pet . 2. v. 17. Yee therfore beloued , seeing yee know these thinges before , beware least yee also being led away with the errour of the wicked , fall from your owne stedfastnesse : For all those that vaunt themselues of this Spirit , are no other then licentious Libertines , who 2. Pet . 2. v. 19. Whiles they promise liberty to others , they themselues are the seruants of corruption ; for whom it had bene better not to haue known the way of righteousnes , then after they haue known it , to turn from the holy commandments , which were deliuered to them .

It may also mooue vs to suspect this Spirit when we see euery one to boast of the same . For as S. Hierome sayth of the Scripture , so may we say of the Spirit , which euery Minister so boasteth of : Hier . in Ep. ad Paulinum . This the pratling old wife vaunteth herselfe to haue , this the doating old man ascribeth to himselfe , this the clattering sophist laboureth to persuade , finally this only Spirit by euery sort is arrogantly challenged . Which in our Countrey most euidently appeareth by the first vnordered preachers of this fifth Euangell . Such spirituall inspired brethren were Paul Mephen Baker , William Harlaw Tailour , William Aird Maison , Iohn Cayrus skinner . I omit Iohn Knox a renegate priest , William Willoks , and Mayster Iohn Craig Apostata Fryars , who as they were somewhat more learned then the fornamed crafte●men ( yet nothing in comparison of the holy Catholike Church , whose belly like venemous vipers they laboured violently to rent in peeces , ) so they were also in their assertions and opinions more impudent and shamelesse , 2. Tim . 1. v. 5. hauing only an outward forme and shape of godlynes , but in their life and doctrine , denying the power and vertue thereof .