All Protestants want to take Scripture as judge. And to this we answer Amen: but we say that our difference is not there; it is here, that in the disagreements, which we shall have over the interpretation, and which will occur at every two words, we shall need a judge. They answer that we must decide the interpretation of Scripture by collating passage with passage and the whole with the Creed. Amen, Amen, we say: but we do not ask how we ought to interpret the Scripture, but—who shall be the judge? For after having compared passages with passages, and the whole with the Creed, we find by this passage: Thou art Peter, and upon this rock I shall build my Church, and the gates of hell shall not prevail against it, and I will give to thee the keys of the kingdom of heaven (Matt. 16), that S. Peter has been chief minister and supreme steward in the Church of God: you say, on your side that this passage: The kings of the nations lord it over them…but you not so (Luke 22), or this other (for they are all so weak that I know not what may be your main authority): No one can lay another foundation, &c. (1 Cor. 3:11), compared with the other passages and the Creed makes you detest a chief minister. The two of us follow one same way in our enquiry concerning the truth in this question—namely, whether there is in the Church a Vicar General of Our Lord—and yet I have arrived at the affirmative and you, you have ended in the negative; who now shall judge of our difference? Here lies the essential point as between you and me. I quite admit, be it said in passing, that he who shall enquire of Protestants will say that you have reasoned better than I, but on what does he rely for this judgment except on what seems good to himself, according to the prejudgment he has formed of the matter long ago? and he may say what he likes, for who has made him judge between you and me?
Recognize, Christians, the spirit of division: your people send you to the Scriptures; we are there before you came into the world, and what we believe, we find there clear and plain. But it must be properly understood, adapting passage to passage, the whole to the Creed; we are at this now fifteen hundred years and more. You are mistaken, answers Luther. Who told you so? Scripture. What Scripture? Such and such, collated so, and fitted to the Creed. On the contrary, say I, it is you, Luther, who are mistaken: the Scripture tells me so, in such and such a passage, nicely joined and adjusted to such and such a Scripture, and to the articles of the faith. I am not in doubt, as to whether we must give belief to the holy Word; who knows not that it is in the supreme degree of certitude? What exercises me is the understanding of this Scripture—the consequences and conclusions drawn from it, which being different beyond and very often contradictory on the same point, so that each one chooses his own, one here the other there—who shall make me see truth through so many vanities? Who shall give me to see this Scripture in its native color? For the neck of this dove changes its appearance as often as those who look upon it change position and distance. The Scripture is a most holy and infallible touchstone; every proposition, which stands this test I accept as most faithful and sound. But what am I to do, when I have in my hands this proposition: the natural body of our Lord is really, substantially and actually in the Holy Sacrament of the Altar. I have it touched at every angle and on every side, by the express and purest word of God, and by the Apostles’ Creed. There is no place when I do not rub it a hundred times, if you like. And the more I examine it the finer gold and purer metal do I recognize it to be made of. You say that having done the same you find base metal in it. What do you want me to do? All these masters have handled it already, and all have come to the same decision as I, and with such assurance, that in general assemblies of the craft, they have turned out all who said differently. Good heavens! who shall resolve our doubts? We must not speak again of the touchstone or it will be said: The wicked walk about in circles (Ps. 12:8).
We must have some one to take it up, and to test the piece himself; then he must give judgment, and we must submit, both of us, and argue no more. Otherwise each one will believe what he likes. Let us take care lest with regard to these words we be drawing the Scripture after our notions, instead of following it. If the salt hath lost its savor, with what shall it be salted? (Matt. 5:13). If the Scripture be the subject of our disagreement, who shall decide? Ah! whoever says that Our Lord has placed us in the bark of his Church, at the mercy of the winds and of the tide, instead of giving us a skilful pilot perfectly at home, by nautical art, with chart and compass, such a one says that he wishes our destruction. Let him have placed therein the most excellent compass and the most correct chart in the world, what use are these if no one knows how to gain from them some infallible rule for directing the ship? Of what use is the best of rudders if there is no steersman to move it as the ship’s course requires? But if every one is allowed to turn it in the direction he thinks good, who sees not that we are lost? It is not the Scripture which requires a foreign light or rule, as Protestants think we believe; it is our glosses, our conclusions, understandings, interpretations, conjectures, additions, and other such workings of man’s brain, which, being unable to be quiet, is ever busied about new inventions. Certainly we do not want a judge to decide between us and God. It is between a man such as Calvin, Luther, Beza, and another such as Eckius, Fisher, More; for we do not ask whether God understands the Scripture better than we do, but whether Calvin understands it better than S. Augustine or S. Cyprian. S. Hilary says excellently (Lib. 2 de Trin. xviii.) “Heresy is in the understanding, not in the Scripture, and the fault is in the meaning, not in the words.” and S. Augustine (In Joan. Tr. xviii, i.): “Heresies arise simply from this, that good Scriptures are ill-understood, and what is ill-understood in them is also rashly and presumptuously given forth.”
-St. Francis de Sales, “The Catholic Controversy,” excerpt of chapter 1, slightly modified. Perhaps you should get a copy – it is my opinion that it will answer your questions, and I do not believe that a Protestant, sincere in his search, could remain separate from the Church if he read this book by the great Doctor of the Faith, St. Francis de Sales.