expounded by their priuate spirit containes all the articles of their fayth We Catholiks do professe to belieue first al that which haue been wrot by the Apostles or Prophets in holy Scripture that in the whole bookes of Scripture as anciently they were by a Councell of Carthage S. Augustine others receaued all in that sense as it was by ancient Church expounded 2. all that which hath been by the same Apostls deliuered to posterity by word of mouth and tradition 3. all that which hath beene declared to vs out of Scripture or Tradition by definition of generall Councells 4. all that which by continuance of practise hath beene by holy Church euer reuealed 5. all that which by vnanimous consent of holy and learned Doctours Fathers and Saints hath beene belieued in this we differ and haue the aduantage for the articles we belieue Secondly for the formall obiect of finall resolution of Fayth they belieue what they belieue eyther for that their sense doth so perceaue it or for that their reason doth so persuade it or for that their priuate spirit doth so suggest it and so they make their sense or their reason or their owne priuate spirit and phantasie the formall motiue and finall resolution of their Fayth We belieue what we do belieue for that God hath reuealed it and that not a new and to some one in particuler but anciently to the Apostles and by them generally to all their successours and by successiō to vs so that our doctrine and our beliefe of it is grounded not vpon any our owne sense our owne reason our owne priuate conceit all most fallible and most subiect to illusion and deceit but vpon Gods diuine reuelation as he is the prime verity and verity it selfe and that not newly but of ancient euer since Christ reuealed that not personal made to me or one alone but Apostolical first reuealed to the Apostles themselues that not priuate to euery one seuerally but generall to all faithfull vniuersally that not interrupted at certaine tymes by fits and to certaine persons made knowne but continued by succession at all times by all faithfull and in all places receaued that not fallible without ground subiect to priuate illusion but most infallibly grounded vpon diuine reuelation and Church proposition subiect neither to be deceaued nor yet do deceaue and in this we differ and haue the aduantage for the meanes of Fayth eternall Thirdly for the inward assistance of Gods grace and the cooperation of it they challenge only certayne motions or flashes of a fickle spirit which whether it be by illumination or illusion whether of grace or nature whether supernaturall of God sensuall of nature or diabolicall of Sathan they haue no meanes to discerne or ground to be certaine and by it as dust by a whirle wind they are carryed vp and downe in a round without freedome reason or operation of their owne to what fancy and conceit it violently wheels and forces them We are assisted and enabled by the diuine guift of an internall and permanent spirit or habit of faith which infused into vs and alwayes remayning in vs is at any instant ready with vs and the cooperation of grace in vs to worke both a pious inclination of the will to dispose it without obstinacy obediently to consent and also an actuall assent of the vnderstanding illuminating and enabling it firmely to assent to what is reuealed and proposed Also we admit and receaue besides this habituall Grace other actuall and diuers motions of grace and of it some either excitant first to excite moue vs or adiuuant to assist vs being moued some either operant which workes in vs without vs and our cooperation or cooperant which workes in vs togeather with vs and our cooperation with it some either sufficient by which we are enabled to be conuerted or efficient by which we are actually conuerted And in this we differ from them and haue the aduantage for the meanes of faith internall both for the will and vnderstanding Fourthly for the credible testimonies and motiues of persuasion which may in reason persuade any man prudently to accept any religion as worthy of credit They haue not any which may either induce any which was neuer of it nor reduce any which are fallen from it or establish any who are entred into it that their faith doctrine and religion is credible as is before proued We haue many those forcible reasons perswasions and credibilities which may in prudence persuade any Pagan neuer admitted to it or Heretike reuolted from it or Catholike setled in it that our faith doctrine religion and Church may and ought prudently to be accepted is credible and worthy of beliefe We haue Vnity with the ancient and primitiue Church with the learned and holy Doctours and Fathers with the holy Saints and Martyrs whose faith and life we professe to imbrace imitate We haue Vnity with one head our chiefe Bishop and Pastour whose definitiue sentence doth resolue our doubts doth decide our controuersies doth end our contentions in faith and manners We haue Vnity of faith among our selues all of vs though distant in place though different in manners though contending for temporall state or dominion yet liuing and agreeing in obedience to one spirituall Superiour in vnity of one faith in conformity of one seruice sacraments and ceremonies We haue Sanctity and Holynesse both of doctrine which giues holy precepts and rules to auoid sinne for the loue of God feare of hel to seeke perfection by mortification internall supressing our selfe-will selfe-loue and selfe-conceit and externall taming our passions affections with pennance of fasting watching discipline and the like And also of Good life by frequent exercise of prayer meditation contemplation by dayly practise of pennance of patience in persecution by perfect resignation to holy Obedience Pouerty Chastity We haue Miracles those frequent apparent of prophesying curing of all diseases raising dead dispossessing of Diuels the like all wrought in confirmation either of our faith or sanctity all for the conuersion of Pagans and Heretikes of which in all ages tymes we haue many memorable of most nations now Christian conuerted to our Religion We haue Vniuersality not only of Name by retayning the title of Catholikes by which we are vsually distinguished from al sects no sect doth vsurpe it to distinguish them one from another but also of Place as being generally dispersed in all the parts of the world Europe Asia Africa America and also of Tyme as being reputed the old Religion and being indeed so old as haue byn yeares since Christ his Apostles who institued and imbraced it We haue continued Succession and Ordination of Prelates and Bishops manifestly orderly deduced
who receaue both the old and new Testament but interpreted according to Mahomets Alcaron and also by all Heretiks who seek to fill their books not oÌ„ly with words of Scripture but sayth Vincent Lyrin with thousands of testimonies thousands of examples thousands of authorityes out of the Law the Psalmes the Prophets the Apostles which expounded after a new and ill manner would thereby throw downe soules from the tower of Catholike fayth to the pit of wicked heresy being as our Sauiour sayth of them false Prophets or teachers who vnder the garments of sheep that is sayth Vincent Lyrin the wordes of the Prophets and Apostles are rauenous VVolues infesting the fold of the Church and deuouring the flocke of Christ and saying Christ is heere or there that is as Origen expounded it in this or that text of Scripture who thus transfiguring themselues into the shew of Apostles or preachers of Christ do labour to transfer the people into another Ghospell who depraue the Scripture to their owne and others destruction And by the wordes of the Law sayth S. Ambrose impugne the Law and do frame a false sense of the wordes of the Law that they may confirme their owne peruerse opinions by the authority of the Law Against al whome we may note the wordes of S. Hilary saying That Heresy is about the vnderstanding not the text of Scripture the sense not the words is the sinne And of S. Hierome That the Ghospell is not in the wordes but the sense of scripture not in the outward rine but in the inward marrow not in the leaues of wordes but in the root of the sense SVBDIV. 2. Who haue authority to make the Interpretation of Scripture SEcondly this sense and meaning of scripture because it is not facil and easy to be knowne to all by reason of the great obscurity in the wordes the great fecundity in the sense and the great profundity in the mysteries or articles belieued which cannot by euery one nor by any one without the assistance of the same spirit which penned it be vnderstood therfore is necessary some authentical certain and infallible authority for the true vnderstanding of this authenticall certaine and infallible sense of scripture This authority because it is in the Catholike Church chiefly in the Pastours and Prelates of the same for the better gouernement of it in true doctrine vpon whom God hath bestowed the infallible assistance of his holy spirit as is afterward proued therfore their authority is necessary for the finding out the true and certaine sense of scripture Whensoeuer therfore the chiefe Pastour or Pastours of the Church vsing the meanes for it appointed of which in the next proposition do either ex Cathedra or in a Councell confirmed approued or by a generall consent propose deliuer and declare any sense or exposition of scripture as true and to be belieued as an article of faith in any controuersy against heretikes then is that sense to be receaued for their authority as authenticall certaine and infallible From whence ensues that though in matters of Philosophy and reason we must rather attend what is said theÌ„ by whome it is said and respect rather the force then the authority of the person who sayes it yet in matters of faith we must first respect them who preach and the authority and commission of their person and by it iudge of their doctrine preached For if the person be lawfully sent if he haue lawfull commission if he be a lawfull pastour not deuided by heresy or schisme from the whole body then the people are to attend to him and for his commission to receaue his doctrine but if he want mission commissioÌ„ if he teach of himselfe and his owne authority if he produce the doctrine not of the Church-proposition but of his owne inuention let him teach what he wil proue it how he wil he is not to be heard nor belieued by the common and vulgar people to whom it belonges to be obedient subiect to the authority of their Pastour not to iudge of the verity of his doctrine more then in generall whether it be consonant or dissonant from the vniuersally receaued doctrine of the Church for they are to obey their Pastours to remaine in the same rule in the faith first deliuered in that which they heard from the beginning to auoid profane nouelties of words not to receiue any other Ghospel or doctrine but that which they learned and receaued from the beginning leauing the particulars to the testimony of others either equal to their pastour in function or superiour to him in authority Which point is to be noted against the Manichees of old and the Protestants of late who respect not the authority of the Preacher but the force of his reason attend not to the commission of the Pastour who he is that teacheth but to the plausibility of his doctrine what it is and how far it is pleasing to their priuat spirit disposition or iudgment SVBDIV. 3. What meanes are to be vsed to make this Interpretation and of foure Rules of infallible interpreting of scripture Thirdly The meanes which are to be obserued vsed and followed by these Pastours or Prelats for the securing vs of this true sense of scripture are these 1. The rule of faith that is the Catholike and vniuersally receiued doctrine of faith and piety which was deliuered by the Apostles receiued by posterity 2. The generall practise or obseruatioÌ„ custome or tradition of the whole Church in pointes where the doctrine is not certaine 3. The auncient exposition or consent of the holy fathers and doctours of the primitiue Church where the former do not appeare 4. The decrees and definitions of the Councels either generall or prouincial approued by generall and the conformity to them in all expositions doubtfull Thâ—se are as so many rules or conducts according to which the certaine and authenticall sense of scripture is by the Pastours of gods Church to be squared and guided First that the rule of fayth is to be presupposed obserued and followed in the finding out the true sense of scripture is proued 1. This rule of Fayth is by S. Paul who often doth mention it called sometymes a rule which bringeth peace VVho haue followed this rule peace be on them Sometimes a rule in which they are to remaine to auoid dissentions Let vs remaine in the same rule that we may iudge the same Sometymes his rule which he deliuered to them and by which they are to increase in fayth Your fayth increasing according to our rule Sometymes a reason of Fayth according to which is giuen the guift of prophesy or interpretation of scripture Donations or prophesy according to the rule of Fayth And in effect it is no other but the doctrine they receaued the fayth preached through the whole world the disposition
and found and that by industry and reading of the words and text the spirit is to be found Whereupon they make the words of scripture as they are heard or read not only the organ or instrument of faith as much as wee make the Sacrament instrument of grace but also the sole instrument which with diligence read or heard they prescribe as the only meanes to receiue faith and saluation For first as a man consists of body and soule and the body of it selfe being senslesse dead is the inferiour â—â—rt the soule being life and giuing life is the principal part without which he is not man So the Scripture consists of the words or text which is read or heard and is only the body barke or couering of Gods word and of the sense and meaning which is vnderstood belieued and is the life soule and substance of the scripture Now the words as they are written or spoken consisting of letters syllables words are dead without life and common to Gentils Iewes and hereticks with the faithfull yea in the same manner as the law is called a law of sinne so are they by S. Paul said to Kill to be ministration of death Because according to S. August the letter read and not truly vnderstood or not performed is occasion of heresy and sinne some gathering out of it as out of the flower poison of heresy like the spider others hony of faith like the bee The sense and meaning as it is truly vnderstood belieued which is properly the word of God is an effectuall meanes more piercing theÌ„ any two-edged sword an operatiue vertue to saluation but to whome to all that belieue And to whom it is so proper that it is by faith only conceaued and attained and by faith only belieued vnderstood Secondly As the bare letter words and text of scripture without true sense are not the word of God so they do not containe the spirit of God or the holy ghost in them neither is the holy ghost thus inherent resident or to be sought found in the scripture but in the hart and soule of the writers of scripture that is the Prophets or Apostles in whom as it did remaine and dictate to them what they writ so did it reueale and manifest to them the true sense meaning of the same though perhaps not alwayes the whole complete meaning and all senses of the scripture for by reason of the fecundity of senses in Gods word many or al of them were not according to S. Augustine alwayes reuealed to the same Apostles or prophets but some reserued to the authour of it the holy ghost it selfe And as the spirit of God is not inherent or resident in the bare words sillables or text of scripture so the spirit or spiritual true sense of scripture is not to be sought or found only in or out of the bare words and their grammaticall signification but out of the rule of faith expounded according to the Ecclesiasticall and Catholike doctrine of beliefe Not by humane labour and industry of study but by the meane of faith and diuine reuelation For the words are translated into other languages different from that in which they were originally written and haue diuers and various significations and senses as litterall moral allegoricall and anagogicall and are by seuerall expositions drawne to suport diuers seuerall yea contrary faithes and religions Also great labour diligence and study haue beene vsed by many men of great wit learning and knowledge in the expounding seeking out the true sense of scripture who yet haue beene so far from finding it as that they haue inuented many false and heretical meanings and therupon grounded many wicked and damned heresies Out of al which it doth follow that the words of scripture and the diligent and frequent reading or hearing of it are so far from being a necessary meanes of faith much lesse the sole whole meanes to it that faith is a meanes necessary presupposed to the vnderstanding of scripture For if the scripture consist not in the words and letter only but in the sense vnderstanding principally and if the sense depend not vpon the bare words but vpoÌ„ the Ecclesiastical catholicke rule tradition of faith as is proued then must faith be prerequired as a help and meanes to find out the true sense of scripture And they who will read scripture must bring faith with them as a help and meanes to vnderstand the scripture and not ground their faith vpon their reading of scripture which being diligently read though it may serue to coÌ„firme and nourish faith in ones selfe or to illustrate and defend it to others and in both being according to the rule of faith interpreted a light to direct them in the way of piety and to enflame them with the heat of Charity yet it can neither be a first and firme ground to cause and produce first and certaine faith in any for a man must bring faith to belieue it nor a sufficient meanes to resolue all points of faith necessary to saluation as besids other reasons the practise of so many heresies diuided pretended to be grounded all vpon it doth conuince and the experience made for example of three persons Iews Turks or Pagans all ignorant of Christian religion all turned to a bare text of the bible all willed to seeke out and resolue in particular articles formerly or presently controuerted in Christian religion will no doubt by their seuerall contrary resolutions confirme the same And thus much of the rule of faith as a necessary meanes of expounding scripture The second meanes of expounding the holy scriprure is the generall practise or obseruation the publike Custome or tradition of the whole Church in the exercise of any religious seruice or worship or in the practise of any sacrifice sacrament or ceremony in which as the Church it selfe cannot erre so it may be a guide in expounding the scripture to keep others from errour that where the doctrine of the Church is not euident there the practise and obseruation of the same may serue This practise we will proue by the practise of the chiefe Doctours in Gods Church for by this did the ancient Fathers expound many places and conuince many Heretikes By this practise admitting the lapsed to pennaÌ„ce did Epiphanius conuince the Nouatians who reiected them By this practise of saying Glory be to the Father the Sonne and the holy Ghost did S. Basil conuince Origen about the deity of the holy Ghost vrging his owne practise with the rest against Origens owne doctrine against the rest By this practise of baptizing in the name of the Father the Sonne the holy Ghost did Theodoret conuince Arius who denyed the equality of the Sonne with the Father By this practise of exorcising breathing vpon Infants in the SacrameÌ„t of Baptisme did
seriously discussed may suffice to satisfy the Reader that in their iudgement this priuate spirit is an vnfit Interpreter of holy Scripture and an vnable iudge to decide matters of Fayth Secondly we may note that though none of the ancient Fathers did in particuler write of this subiect nor yet on set purpose confute it yet these sayinges and sentences of theirs sought and picked out as so many dispersed flowers of their seuerall gardens and coupled togeather as into one nose-gay may serue for a taste of their generall opinions iudgement in this matter especially since their assertions were neuer contradicted nor their persons euer censured by any for them Thirdly we may note that those Fathers who doe either attribute this prerogatiue of interpreting Scripture to the Church or Pastours of it as the most cyted by Bellarmine before quoted doe or derogate the same from all humane and proper wit and iudgement as some of these heere cyted in their words do do both of them as much as if in expresse tearmes they had done it condemne this priuate spirit and power of it as incompetent for a Iudge of Fayth 1. because they who interprete Scripture and assigne the Fathers Councells or Church for approued and authorized Iudges in this case must needs condemne those who forsake them and oppose themselues and their iudgement against them which all they doe who rely vpon their priuate spirit and prefer their iudgement of it before the iudgement of the Church and Fathers 2. Because all who are guided by this priuate spirit and rely vpon it doe in effect rely vpon their owne iudgement and opinion and so either erroneously mistaking themselues or abusing the spirit do insteed of the spirit of God make their owne conceit fancy or imagination the iudge and vmpire of all These being supposed we will descend to particulers and cyte some of these Fathers and their testimonies in thei◠seuerall ages First therefore to begin◠〈◊〉 the first age of the Apostles to descend downe 〈◊〉 S Clement the scholer of S. Paul and coetaneall with the Apostles sayth It is to be obserued that when the law of God is read it ought not to be read or vnderstood according to the meaning of euery mans owne wit for there are many thinges in holy Scripture which may be wrested to that meaning which euery one volūtarily presumes to frame to himselfe but this cannot be Loe the sense which euery ones wit and iudgement which they call their spirit presumes to frame cannot be a true and infallible sense of Scripture In the second age Irenaeus a Doctour and Martyr whō S. Hierome calles Virum Apostolicum an Apostolicall man speaking of the Heretiks of his tyme sayth Euery one sayth that his owne fiction which he hath deuised of himselfe is wisedome that he vndoubtedly vnspottedly and sincerely doth know the hiddē mysteries These Heretikes made the inuention of their own braine the vndoubted spirit of wisedome to vnderstand the hidden mysteries of Fayth Tertullian speaking of Heretikes who differ among themselues sayth Euery one doth tune what he receaues according to his owne liking in the same manner as he who taught them made it according to his owne liking Againe shewing that diuersity of doctrine brings corruption of scripture he sayth They who are resolued to teach otherwise then the Church must change the meanes of doctrine that is scripture since how came the heretikes to be strangers and enemies to the Apostles but by the diuersity of doctrine which euery one according to his owne liking either made or receaued Againe VVho are rauenous wolues but subtill senses and spirits that lye close to molest the flocke of Christ VVho are false Prophets but false Preachers VVho are false Apostles but adulterous Ghospellers Againe He is to be counted an Heretike who forsaking that which was first doth choose to himselfe that which was not before Againe Heresy is called in Greek of Election by which one chooseth to beginne or follow it therefore S. Paul sayd that therefore an Heretike was damned because he chose to himselfe that for which he is damned It is not lawfull for vs to introduce any thing vpon our owne opiniō nor to follow that which others introduced vpon their owne opinion And he calles Adams sin an Heresy because he chose it rather vpon his owne then Gods election Heere are deceitful spirits euery one 's owne spirit liking will purpose resolution opinion and election described to be that which makes men Heretikes and strangers from God rauenous Wolues false Prophets and adulterous Ghospellers and damned Heretikes and changes the sense of Scripture Out of which the same Tertullian affirmes That heresy is a matter of humanae temerity not diuine authority which alwayes so amends the Ghospell vntill it corrupt it That all doctrine is true not which came from a priuate spirit but which agrees with the Apostolicall mother and originall Churches and that is without doubt to be held which the Church receaued from the Apostles the Apostles from Christ Christ from God all other doctrine is preiudicated as that which sauoureth against the verity of the Church of Christ. Againe That to deale with Heretikes by Scriptures is but to turne ones stomacke or breake his braine to loose his speach by contending to rayse choler by hearing their blasphemy since what the most expert Scripturist can alleadge they will deny and what he denies they will defend eyther by denying Scripture or by adding or detracting from it Valentinus sayth he receaued that which was most for his purpose and formed the Scriptures to his owne opinions but not his opinions to Scripture And so as S. Augustine saies They contend not for the true meaning of Scripture but for their owne opinions making that which is the opinion of their owne to be the meaning of Scripture In the third age Clemens Alexand. in his learned bookes Stromatum which he wrote according to Baron anno 204. shewing not only that Heretikes alleadge Scripture but also how they vse it sayth Though they who follow heresies presume to vse the propheticall Scriptures yet they neither vse all of them nor these they vse entirely but choosing those sayings which are doubtfull they draw them to their owne priuate opinions This is one of the chiefest sleightes of this their priuate spirit to wrest doubtfull sentences to their owne aduantage make that which is vncertaine in it selfe certaine and a point of Fayth In the same age S. Cyprian that Doctor suauissimus Martyr beatissimus as S. August calles him speaking of some whome the Diuell leades from one blindnes of the world to another darkenesse of errour sayth They call themselues Christians and while they walke in darknes they thinke they are in light the Diuell flattering and deceauing them who transfigures himselfe into an Angell of light
and subornes his owne Ministers as Ministers of iustice affirming night to be day damnation to be saluation and shadowing desperation vnder pretence of hope perfidiousnes vnder pretence of Faith Antichrist vnder the name of Christ Againe shewing how heresies and schismes arise out of disobedience of the people to one Pastour and Iudge in place of Christ he sayth No man should make any stirre against the colledge of Priests no man after diuine iudgement after the suffrage of the people after the consent of fellow-Bishops should make himselfe iudge not now of the Bishop but of God No man should deuide the vnity of Christs Church by discord being proud should by himselfe coyne and set abroad a new heresy Againe The beginning and endeauour of Heretikes and Schismatikes is to please themselues and to contemne their Superiour with swelling pride they goe out of the Church and set vp a new Altar breake peace and vnity Againe In doctrine as well diuine as philosophicall it is neyther safe nor fit that persons vnlearned and ignorant of that which belonges to those sciences should venture to discusse that they know not and to be maisters of what they are ignorant In all which the effect of the priuate spirit is described to be to question examine that which is determined by Bishops and Councels to make it selfe iudge of all to diuide the vnity of the Church to broach new heresies and in conceit and respect of it selfe to contemne all superiority to teach that they know not and to be maisters of what they vnderstand not In the fourth age S. Ambrose a man so worthy that S. Augustine reuerenced him as his Father who begot him in Christ so praysed him that he not only calles him happy the flower of latin writers but all the Roman world sayth he with me admire him his grace constancy labours perils both in workes and wordes Yea sayth he Pelagius the Heretike so extolled him that he durst not reprehend him his exposition of Scripture but acknowledged that in his bookes aboue others did shine the brightnesse of the Roman fayth This holy Saint and Doctour sayth Those are Heretikes who by the wordes of the law impugne the law for they set a proper sense vpon the wordes that they may commend the wickednesse of their owne opinion by the authority of the law Againe It is a very dangerous thing if after so many prophesies of the Prophets after the testimonies of the Apostles after the bloud of Martyrs thou darest presume to discusse the ancient faith as new after so many guides dost remaine in errour and after the toiles of so many departed this life darest contend in idle disputation let vs reuerence therefore our owne Fayth in the glory of Martyrs Heere is this priuate spirit and two effects of it the one to interprete Scripture according to euery mans owne liking the other to examine and question againe that which hath beene iudged by the Pastours of Gods Church and to censure them and their iudgement both condemned by S. Ambrose S. Hierome one whome Prosper calles Vitae exemplum mundi magistrum An example of life and the maister of the world whome S. Augustine calles One most learned skillfull in three tongues desires to conferre with him to adhere to him and to be instructed by him sent his books to be censured of him and commended others as Orosius who trauelled for that end from Spaine to Palestine to learn of him And whome Damasus the Pope and many from all the partes of the world consulted with about obscure places of Scripture This great lampe of Gods Church sayth Heretikes whatsoeuer they speake they thinke it to be the word or the law neither doe they vouchsafe to know what the Apostles or Prophets thought but doe apply certaine incongruous testimonies to their owne sense and meaning as though it were not a great most wicked manner of teaching to depraue the sentences of Scripture and to draw them contrary to their sense vnto their owne will A deuise proper to this spirit to thinke all it sayes to be Scripture and to wrest all scripture to its owne liking Againe he sayth That Heretikes of the guifts of Nature haue made to themselues Idols not which they receaued of God but which they made out of their owne braine That they haue turned the holy speaches and senses of Scripture into Idols which they haue framed out of their owne heart That hauing lost their iudgement they worship the Idols which they haue framed of their owne hart and are possessed with the spirit of spirituall fornication That of the sense of Scripture they haue made Idols of diuers opinions and abominations of offences That they vse the diuine wordes and testimonies to their owne sense and do giue them to drinke to those whome they deceaue and with whome they haue fornicated That in all questions they follow not the authority of Scripture but the opinion of human reason That they snatch certaine sentences out of Scripture and sowing them togeather doe set them to that matter to which they cannot agree and so do set them as pillowes vnder euery ones elbow to delude them Thus doe sayth he all heresies deceaue and draw to death by faire promises all sortes of ages and sexes giuing them not solid bread of Scripture but broken and cut peeces of crummes Thus did the Manichees Gnostikes Marcion take testimonyes out of the pure fountaine of Scripture but did not interpret them as they were written but cōuerted the simple meaning of Gods word to signify that which themselues would haue All this they did bragging of their receauing the spirit of God which yet they had not but the spirit of the Diuell by which they were carryed into diuers factions Such an Angell and diabolicall spirit did possesse and fill Philomela Apelles his virgin Cōcerning which spirit he concludes that It is called Heresy ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of election by choosing euery one that doctrine which seemes to him better vnderstanding the Scripture otherwise then the Holy Ghost meant it by which he is an Heretike The sūme of which gathered out of these dispersed places is that all Heretikes being deceaued by the spirit by their owne opinion and their owne selfe seeming conceit do choose to themselues what sense of Scripture seemes most pleasing to them and therby make it an Idoll of their owne inuention by which they deceaue themselues and delude others Eusebius confirmes the same saying of the Seuerians That they interpret the sense of Scripture according to their owne liking In the fifth age S. Augustine one so highly commended both by ancient Fathers and late Protestants that as before is at full cyted they both count him as a maister of all learning as
continuance and duration for as it is a priuate spirit in euery one and can continue no longer then the person in whome it is and with whome it begins and ends liues and dyes so it hath no promise of Scripture to endure from age to age from generation to generation from Saboth to Saboth as long as the Sunne and Moone shall endure till the end of the world to the seed and seeds seed for all generations All which are yet promised to holy Church and the spirit of God in it Thirdly it wants immutability and freedome from alteration or change for as we see it changes in euery place tyme and person yea as often as the Moone breeding as S. Hilary sayd of the Arians a monthly yearly fayth and as one of them confesses What to day they hould you know but what to morrow neither you nor they can know in what head of religion do they agree who oppugne the Bishop of Rome if you examine all from the head to the foot you shall almost find nothing affirmed by one which another will not auerre to be wicked the Deuines do dayly differ from themselues coyning a monthly fayth Thus it changes in all doctrines and in opinions of Scripture some affirming this part to be scripture which others deny some inuenting one sense and others a contrary and it so alters from sect to sect from heresy to heresy from Catholike to Lutheran from this to Caluinisme from that to Anabaptisme from thence to Arianisme and so on to Iudaisme Turcisme and Atheisme And as this alteration de facto workes in Protestants so also it hath no promise of constancy that it is a Rocke a pillar a foundation as the Sunne before God as sure as the day and the night that it hath an euerlasting couenant which shall stand for euer and for an eternall glory and not be giuen ouer All which is yet promised to the Church and the spirit of God in it Fourthly it wants Visibility and publike manifestation to vs not only that it is the spirit of God of which before but much more in whom it remaines for as that which is in one cannot manifest it selfe to another so others cannot manifestly know that it is in any one Aske for example the Lutherans who follow Luther and his spirit the Caluinists who follow Caluin and his spirit the Anabaptistes who follow Rotman and his spirit the Aâ—ians who follow Seruetus and his spirit the Libertines who follow Quintinus and his spirit or any Precisian who follow a precise preacher and his spirit how they know that Luther doth enioy this spirit more then Caluin or Caluin more then Rotman or Rotman more then Seruetus or Seruetus more then Quintinus or any one of them more then the Pope and Catholike Church vnder him They can giue no reason more for one then for another shew no cause why they follow one spirit more then another or why they should be persuaded confirmed directed to the fayth of any one more then another This spirit therefore hath not the conspicuity and visibility of being as a tabernacle in the Sunne the Sunne in my light a candle vpon a candlesticke or seauen candlestickes in the Temple a citty vpon a hill a mountaine in the top of mountaines eleuated aboue the little hills that it may be seene and knowne of all the world All which yet are agreable to the Catholike Church and the spirit of God in it Fifthly this spirit wants combination or connexion by which it may combine all faithfull in one bond of Vnity and Concord and so distinguish a true Church from a false a right belieuing Catholike from a deceitfull heretike and a right way to heauen from an erroneous path to perdition It is priuate and particuler in euery man diuerse and contrary in most men It did suggest of old one beliefe for example in Sabellius another in Marcion another in Nestorius another in Apollinaris and Eutiches and it hath suggested of late one in Luther another in Zuinglius a third in Caluin a fourth in Munzer a fifth in Seruetus and aboue 220. in this last age in so many new Maisters and founders of new sects all whose hartes are diuided and like the Aegyptians run togeather against the Aegyptians and by diuision make the kingdome of Christ desolate And yet all of them call this their spirit of the Lord all build their beliefe vpon it all are directed by it in their contrary doctrine and beliefe Aske any one or all of them how they are instructed who they follow by what they are directed all answere by this spirit all appeale to this priuate spirit and yet all want that spirit which keepeth vnity of the spirit in the body of peace which should continue them in one minde in one agreement and iudgement in one hart and soule in one way and path and make them all one as Christ was one in his Father Which spirit notwithstanding resides and dwels in the Catholike Church Sixthly this spirit wants Vniuersality as vnable to resolue all doubts and questions which arise either about Scripture in the obscurity profundity and multiplicity of senses or in the seeming contradictions figuratiue locutions and seuerall interpretations of the wordes the various Texts and reading the many dissonanceâ— of yeares in numbring the different translation of words from the originall or which arise about the mysteries belieued as the vnity of the God-head the Trinity of persons in the Blessed Trinity the person the natures the wills the body the soule of Christ the nature of grace free-will sinne iustification sacraments Church prayer to Saints for the dead Purgatory and thousands such like which this spirit could neuer decide and end either in tymes ancient or of late but with contention it begunne all these differences in contention it proceeded in them and neuer ceased till by contention it consumed it selfe and ended them It cannot sufficiently conuince any one either Pagan or Infidell either Turke or Iew either Heretike or obstinate Person that they are in errour and haue not the spirit of God as well as true Christians It cannot conuert reduce or confirme any to the verity of true fayth who is either ignorant of Fayth or staggering in his fayth or obstinate against faith It can giue no probable reasons of persuasion propose no credible testimonies of inducement deliuer no conuincing arguments of certainty of fayth and doctrine and in effect can shew no grounds sufficient in prudence to persuade any iudicious man to accept as credible the religion of ChristiaÌ„s more then of Iewes Turkes or Pagans therefore it cannot extend it selfe to all Nations enlarge the place of his Tents stretch out the skins of his Tabernacles increase the sea with knowledge sucke the milke of Gentils and be nursed with the
Tette of Kings it cannot conuert the multitude of Iles bring in the riches of the Gentills preach pennance and remission of sinnes from Hierusalem to the vttermost of the earth from North to South from Sabaoth to Sabaoth from the ends of the earth All which yet as they were promised to holy Church so are they performed in it and by the spirit of God in it Seauenthly this spirit wanteth all warrant and Commission from God either expressed in holy Scripture or mentioned in the Creed of the Apostles or deliuered by any Tradition or defined by any Councell or contained in any rule of Fayth or deduced out of any principle of Religion or confirmed by any practise of antiquity that all men must rely on it be ruled by it and be obedient to it for the certainty of their Fayth and Religion we find no preheminence or prerogatiue attributed to it that it is either the Kingdome the Citty the Inheritance the House the Temple the Spouse or the body of Christ which yet the Church of God by his spirit in it hath We read of no authority it hath either to bind or loose sinnes or to offer sacrifice or to minister Sacraments or to instruct in all Truth to teach all Nations or to punish offenders with the Rodde of correction of censure of excommunication giuing vp to Sathan which yet the Church of God by his spirit hath We haue no expresse warrant or commaund to do what it shall say to vs do to heare and obey it as Christ himselfe and that vnder paine of despising Christ of being an Ethnicke and Publican and of damnation All which yet we haue of the Church of Christ and of the spirit of God dwelling in it and directing it All which properties and conditions since they ought to be in a rule iudge of faith as is before shewed and are all and euery one wanting in this Protestant priuate spirit as is heere manifest it remaines euident that for these reasons it cannot be a sufficient or competent Iudge of all controuersies of Fayth and Religion THE PROTESTANT PRIVATE SPIRITS AVTHORITY To iudge of Controuersies of Fayth confuted by Reasons drawne from the nature and certainty of Fayth CHAP. VII The properties of Fayth with the priuate Spirits manner of proceeding SECT I. THIS priuate spirits authority to expound Scripture and to resolue questions of Fayth we haue confuted by reasons drawne from the nature of an infallible both Interpreter of Scripture and Iudge of fayth It remaines that we coÌ„fute the same by reasons drawne froÌ„ the nature and infallible certainty of Fayth of which this spirit is assigned by the ProtestaÌ„ts to be a principall if not a sole and whole meanes or instrument to cause it For which we may note that the Protestants doe 1. ground their saluation vpon only fayth which say they doth only iustify 2. They ground this their fayth vpon only Scripture which according to theÌ„ containes al things necessary to be belieued 3. They ground this their Scripture and the sense of it only vpon the priuate spirit by which alone excluding all authority of Tradition Church-Councells or Fathers they expound the Scripture so that the priuate spirit is to them the principall or sole ground of their sense of Scripture their Scripture-sense the principal or sole ground of their fayth this their fayth the principal or sole ground of their saluation What certainty therefore they haue of Scripture Fayth or Saluation dependes vpon the certainty they haue of this their spirit which if it faile and proue not to be true and of God but deceitfull and of Sathan then failes with it the truth of their sense of Scripture the truth of their Fayth and Religion and the truth of their hope or certainty of saluation Whereupon it followes 1. That they can haue no more certainty of their fayth and saluation then they haue of this their spirit which is the ground of their fayth and saluation 2. That what conditions or properties are required to certainty of Fayth the same are required in this spirit which is to them the prime mayne in effect the sole meanes or grounds of faith 3. That if we demonstrate that the properties and conditions which are necessary to fayth are wanting in this priuate spirit then we conuince that this priuate spirit cannot be either a sufficient ground wheron to build faith or a competent Iudge wherby to determine controuersies of Fayth Which being supposed let vs examine these properties of faith what and how many they be and applying them to the priuat spirit shew that they are all euery one wanting in it 1. Therfore this diuine and supernaturall faith as it is necessary to saluation for according to S. Paul Without faith it is impossible to please God And according to S. Augustine It is certaine that none can come to true happinesse except he please God and hat none can please God but by faith for faith is the foundation of all good things faith is the beginning of mans saluation without faith none can come to the fellowship of the children of God because without it neither in this world doth any man obtaine the grace of iustification nether in the next shal he possesse eternall life so also it must necessarily haue these properties or conditions that is it must be one certaine entire and Catholike faith manifested by diuine reuelation diâ—ulged by Apostolicall mission and preaching confirmed by miraculous operations and made credible by conuincing testimonies of credibility All which as they are peculiar to true faith either connexed to it or concurring with it so are they all wanting to this priuate spirit and haue no affinity or similitude with it as in particuler shal be shewed The priuate spirit cannot be a meane of vnity in Fayth SECT II. THEREFORE Fayth is one witnes S. Paul One Lord one Baptisme one Fayth witnes S. Leo Except it be one it is not Fayth Witnes Irenaeus All belieuing in one and like manner all points all teaching deliuering in one and the same manner all thinges and all hauing one soule and one hart which though it differ in language yet is the same in tradition One I say in all persons both in the materiall obiect because the same articles of Fayth are belieued by all and also in the formall obiect because for the same motiue and in the same manner they are belieued by all in all places tymes Which one fayth as one soule in many partes of the body doth make one Church in all the partes of the world But that this priuate spirit neither is nor can be one in all who claime and challeng it as neither inclining and mouing them all to belieue either one and the same thing or in one and the same manner or for one and
the same motiue nor yet combining them in any vnity either of one and the same Church or of one and the same discipline or gouernment or of one and the same scripture and sense of it is apparent and proued First Because this spirit is priuate proper and peculiar in euery one without subordination to any without connexion with any or without dependance vpon any It is singular and seuerall in euery one hauing a kind of operation which is for the manner singular for the motiue different and for the effect opposit in euery one It wanteth one and the same either authority of God for warrant or reuelation from God for motiue or proposition by Church for surety or direction of one visible head for gouernment as a linke and combination of all the spirits in one vnity either of Sacraments seruice or ceremonies or of faith discipline and exposition of scripture Wherupon it withdraweth al men from the high way of vnity diuerts them into by-pathes of diuision conducts them into the downfall of schisme and heresy and so precipitates them headlong into a gulfe of infidelity and perdition 2. Because as experience teaches vs it hath hatched all the viperous sects schismes and heresies which this last age in such aboundance brought forth into the world It vpon the first breathing of the new Ghospell deuided the followers of it into Lutherans Sacramentarians Anabaptists and subdeuided the Lutherans againe into the Zealous the Ciuill and the disorderly Lutherans and subdeuided yet againe the zealous into 14. the ciuill into 20. and the disorderly into 7. subfactions and petty heresies It subdeuided the Anabaptists into 13. seuerall factions and the Sacramentaries into so many new opinions in seuerall Countries inuented by so many seuerall new maisters as that within the space of an 100. years fewer some as Gualter reckon vp 117. others as Rescius 170. others as Hedio a Protestāt within 30. yeares after Luther 130. all inuented and nourished by this spirit And for multiplicity of scripture senses it deuised as one 50. yeares ago collected no fewer then 80. and as another since hath obserued no fewer then 200. seuerall expositions all out of foure wordes Hoc est corpus meum Which dissention and diuision was euen in Caluins time so memorable and markable that he himselfe confesses that this age hath brought forth horrible monstrous sects so that many staggering and no◠knowing which to follow haue cast away all care of any religion at all By which is apparent that this Scripture neither doth nor can beget any vnity or concord in fayth and religion and so cannot be a fit instrument to beget and conserue fayth That it cannot be a meanes of certainty of Fayth SECT III. SECONDLY Fayth must be certaine and infallible to vs more certaine sayth S. Chrysostome are we of things we see not then of thinges we see Yea so certaine as that it admits no deliberate and voluntary doubt not only actuall but not so much as possible For as Fayth is an inward assent of the mind which we giue to that which God who is the prime verity and can neither deceaue nor be deceaued hath reuealed to vs by meanes of the preaching and teaching of the true Church so our assent must be as certaine as is the verity of God vpon which it dependes that is so certaine that it admit no more deliberate doubt incertainty or fallibility then doth the word of God vpon which it depends Which certainty of fayth because Luther Caluin and Zuinglius extend to euery mans particuler saluation they consequently affirme that euery man must be as certaine of his saluation as he is certaine there is a God that he can no more loose his saluation then Christ can loose it But that no such certainty can be in this priuate spirit I proue besides that which is in the former Chapter shewed by these reasons First because no certaine and infallible rule or ground can be giuen certainly and infallibly to know that this spirit in any man is a spirit of truth not of errour of light not of darknes of God not of Sathan or not humane therfore there is no reason why any should build vpon it as certaine Secondly because that they who admit a certainty of it admit it only in the persons who haue it not in others who follow them who haue it wherupon all who follow the spirit and doctrine of any other whosoeuer as the cōmon both people and preachers do follow that which to them is fallible and vncertaine and so build vpon a ground fallible and vncertaine Thirdly because experience conuinces that this spirit hath deceaued doth daily deceaue many for whatsoeuer either sense of Scripture or doctrine of faith or certainty of saluation the spirit of one man doth certainly assure him as true the spirit of another man doth as certainly assure him that the same is false as for example the spirit of Zuinglius Oecolampadius Caluin and other Sacramentaries assures them that the sense of Hoc est corpus meum is figuratiue that the body of Christ is not really and corporally present in the Sacrament and that they in this faith are infallibly sure of their saluation but the spirit of Luther assures him that the sense of the words is literall that Christs substance is really and corporally present with the substance of bread and that the Sacramentaries are heretiks and damned who hould the contrary The like doth the spirit of the Anabaptists Libertines and others assure them of other such places against both Lutherans and Caluinists And the spirit of the Arians assures them of the like against all the former And all this is wrought by this spirit all conceauing a certainty in it yet all opposit and condemning one another by it What certainty therfore can there be in any of these spirits what infallibility more in Luther then in Caluin what in Caluin more then in Rotman what in Rotman more then in Seruetus or what in any one of them more then in any other Sectary What can any one claime or challenge for the certainty of his spirit which the other cannot as infallibly claime and challenge for the certainty of his Euery one of these assure themselues that their spirit is of God Euery one of them all are certaine of their sense of scripture of their faith and of their saluation by it yet euery one defends a contrary faith inuents a contrary sense of scripture condemns the contrary part of heresy is certaine by his spirit of the others damnation as the other conceaue themselues certaine of their owne saluatiō What certainty therfore can there be amongst so opposit certainties Surely none but to be certaine that all of these spirits are most vncertaine and fallible yea wicked and damnable that the state of all who depend of them is pittifull and
according to the order and proportion of the whole that as the necessity and conueniency of the whole body doth require so the operation and function of the part is accommodated and applied and so all the parts and members of the Church being by one spirit combined and vnited togeather as members of one body and in vnity of one hody do euery one belieue as they are directed by the head and do proceed in all with subordination to the head and worke in all for the vse and benefit of the whole suffer for the defence of the whole and so by a communion both with themselues and with the whole do all labour for the whole conserue the whole and keep still an vnion and communion with the whole and are directed according to the faith the rule the reason and the Iudgment or direction of the whole body or Church of Christ As long therfore as euery member and his spirit hath this direction subordination and vnion with the whole body of the Church and the spirit of it so long doth it prooced in order and vnity and so farre it is agreable to the spirit of God directing his holy spouse the Church but when this spirit doth beginne to be singular of it selfe to deuise a new doctrine to teach otherwise then the rule of faith hath prescribed or to assume the authority of a new maister When it deuides it selfe from the spirit of Gods Church and doth oppose it selfe against it or extoll it selfe aboue it when it will not be subiect and subordinate to it but doth erect a Cathedra of authority of its own or an opinion of doctrine of its owne against it then it is an euident signe that it is not a spirit of vnity and concord but of dissention and diuision so not an inspiration of God to be imbraced but a suggestion of sathan to be reiected Out of which rule may be obserued the difference betweene a Catholicke and a Protestant spirit in expounding of scripture and withall the weaknesse or rather impertinency of the Protestant obiections for their manner of interpretation of scripture by this their spirit For first we distinguish betweene them who without offence lawfully may expound and who by authority haue warrant infallibly to expound holy scripture Of the former sorts are all faythfull Christians who hauing vnderstanding sufficient and a pious intention do with humility beginne and according to the rule of fayth proceed in seeking out the right sense of Scripture and so none who are thus able and thus proceed are barred from either reading or expounding to their own coÌ„fort the Holy Scripture as our aduersaries do falsely calumniate vs. Of the later sort are the Pastours and Prelates of the Church who hauing lawfull ordination and succession and continuing in vnity and subordination do either deliuer the sense of Scripture as it is taught by holy Church or els confirme and explicate any doctrine of fayth when they are collected in a generall Councell And these thus vsing the lawfull meanes and obseruing the vsuall rule of fayth haue authenticall warrant by the infallible assistance of the holy Ghost that they cannot erre in deliuering any sense of scripture as a ground of fayth and beliefe The Protestants doe giue not only liberty but also authority to all not only Pastours and Prelates but also Artificers and common people as well vnlearned as learned to frame to themselues such a firme assent to this or that seeming to them infallibly true sense of holy Scripture euery one according to his owne preiudicate conceit or priuate spirit that thereupon they dare aduenture the certainty of their Fayth and the hope of their saluation Secondly we make a difference betweene a sense of scripture produced in the Schooles to proue or confirme a schoole question a sense declared ex Cathedra to ground an article of faith or betweene a preachers conceit deliuered in the pulpit to exhort to good life and manners and a doctrine proposed by the Church as reuealed by God necessary to be belieued In which for the former we giue a liberty to any preacher to frame out of his own coÌ„ceit any sense which not being opposit to true fayth may moue the auditory to piety good life but for the later we confine the ranging liberty of the wit and inuention euen of the Doctours Pastours in Gods Church prescribe as fayth Vincentius Lyrin that They teach that which is deliuered to them not which is inuented by them that which they receaued not that which they deuised that which is of publike tradition not of priuate vsurpation that of which they are not authours but keepers not beginners but followers not leaders but lead In which cunningly caruing faythfully placing wisely adorning like another Beezeler the pretious pearles of diuine fayth by adding splendour grace and beauty they are to illustrate more clearely that which was belieued more obscurely and to deliuer to posterity more fully explicated that which by their forefathers being not vnderstood was with reuerence belieued Alwayes so teaching that which they learned that they teach after a new maÌ„ner but not a new doctrine That is as afterward he sayth That they interprete the diuine Canon according to the tradition of the whole Church and the rules of Catholike fayth that is Vniuersality Antiquity and Consent and if any part do rebell against the whole or nouelty oppose antiquity or if dissent of a few controule the consent of all or the most then mâ—st they preferre the integrity of the whole before the corruption of a part the veneration of antiquity before prophanation of nouelty and the generality of a Councell before the temerity of a few The Protestants giue a liberty by the priuiledge of their spirit to euery not only Preacher but priuate person to expound the most difficult and important places of Scripture namely of the Apocalyps S. Pauls Epistles not only for the schooles in scholasticall questions or in pulpit for exhortations to good life but in deepest articles greatest controuersies of Fayth euery one as his spirit shall suggest and thereupon they direct them to ground their fayth the saluation of their owne soule and of many others who rely vpon them Whereby as sayth Vincentius Lyrinensis They make it a solemne practise to delight in prophane nouelties and to loath all decrees of antiquity and by making ostentation of a false opinion of knowledge do make shipwracke of all fayth Thirdly the Spirit of a Catholike will not presume to expound any text of scripture contrary to that sense which either the rule of fayth or the practise of the Church or the decree of a Councell or the consent of Fathers hath receaued as true and authenticall but in al will receaue follow that which is determined and decreed in theÌ„ The ProtestaÌ„t spirit will censure reiect and condemne any sense though neuer
did refuse any subordination to Superiour authority but did it either to the consolation of themselues or to the instruction and confirmation of others and all according to the rule of fayth and common receaued doctrine In which manner any though not yet called and hauing a talent sufficient may as before presume to interprete holy Scripture and deliuer the sense of it to others though he haue not yet the grace of holy Orders nor Pastorall or Episcopall function Secondly That of Rom. 1.26 hauing gifts according to grace which is giuen to vs differēt whether prophecy according to the reason of faith or ministery in administring is not so meant that euery one according to the proportion of his faith hath the gift of prophecy or interpetation of scripture but that euery one who hath these gifts should exercise them according to the talent and guifts bestowed on them not presuming to be wiser then he ought but to be wise vnto sobriety and according to the measure of the donation of Christ and not to intermedle in anothers office and function as to instance in the Apostles example he who hath the ministery proper to Deacons and inferior orders which was to distribute almes and to take care of the poore is not to medle in the function of Bishops which is to preach and instruct in doctrine of faith to conferre orders but euery one according to the reason or measure of faith that is not of his infused and supernaturall faith by which he is disposed to grace but of his gift of vnderstanding of scripture and of high mysteries of beliefe is to proceed in his function to vse that talent bestowed vpon them to the profit of the whole body Which gift also as it is not a property inseparably annexed to grace for many who are in state of grace are destitut of this guift others who are not so holy but for life wicked often haue the benefit of it so it is not vsually bestowed vpon the vulgar and common sort of people but is proper to Ecclesiasticall persons of whose function are two sorts that is Episcopall to preach and explicate holy scripture and Diaconicall to minister in externall function of giuing almes seruing the poore and the rest as is by the Apostle heere expressed in which euery one remaining in his vocation in which he is called is to exercise his owne office and function For as saith S. Hierome It is not for euery one to try gold and expound holy scriptures to tast wine and vnderstand the Prophets and Apostles And as saith S. Paul All are not Prophets nor Apostles nor Doctours but some Prophets some Apostles some Euangelists some Doctours till the consummatiō of the world And so some to whom by their function it belongs not all faithfull of what sort soeuer haue this gift of interpretation of scripture bestowed on them Thirdly those places of 1. Cor. 14. are vnderstood as the whole Chapter is neither of any ordinary and infallible interpretation of holy scripture nor yet of any solemne and publicke office sacrifice or benediction of the Masse much lesse of any guift ordinary common to al euery faithfull person either for vnderstanding of scripture or for hearing the solemne seruice of the Church as all expositours both ancient and moderne do confesse the very words of the text do conuince but of priuate praiers and praisings of God in Hymnes Canticles and spirituall songes and of priuate guifts of speaking with tongues and prophecying or interpreting of holy scripture and exhorting for mutuall consolation and instruction one another All which as they were guifts gratis giuen rare extraordinary singular yea and miraculously bestowed vpon seuerall persons of sundry sorts in the particuler congregations and assemblies of the faithfull in those times and only for that present time and not to continue in the Church so an order and methode is here prescribed in the vse and exercise of these guifts by the Apostle that al may be done honestly and according to order without confusion and to edification specially of Infidels not yet conuerted to whom cōming to heare the exercises of the Christians these were signes and testimonies of the spirit of God among Christians Whereupon it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thy proper and priuate benediction and the Prophets did speake somtimes in languages which neither themselues nor the auditours vnderstood as v. 13. and 14. is expressed where the speakers are willed to pray that they themselues may vnderstand and the prophecying or interpreting of high misteries is preferred before the vnknowne not vnderstood languages For which we may note out of the auncient writers Iustine Martyr and Tertullian who liued in the age of the Apostles that the times then so requiring it at the first begining of the Church this order was obserued in the meetings of Christiās which were then for the place priuate as in time of persecution that is 1. The Psalmes were sung 2. The Prophecies and scripture was read 3. The sermon was made by the Bishop 4. The sacrifice which consisted in the oblation consecration communion Canon some short prayers was offered 5. The Communion was giuen to all 6. Some did sing Hymnes and Psalmes of praise and thankesgiuing others did Prophecy speake of high mysteries and shew their guift of languages 7. Others more spirituall did as they were inspired by speciall guifts interpret and expound scripture which was vsed euen by women And lastly they concluded all with an Agape or banquet of charity and hymnes of praising God so brak vp the assembly Which practise as it was only for that time and in time when these extraordinary and miraculous guifts were bestowed for it was not obserued in the future setled times of the Church so with the cessation or ending of those guifts the order and manner partly ceased partly was changed into a set order forme for succeding times which conformably is obserued by our present Church in practise as may be seene in Cornelius vpon the 1. Cor. 14. Nothing therfore in this Chapter is intended or spoken of the generall and ordinary power and authority of all the common people and euery persons spirit to interprete scripture and iudge of Controuersies of faith 2. It is answered that the Prophecy heere spoken of is not an interpretation of Scriptures but of languages by which that which was spoken in strange languages to the admiration of Infidels for whose conuersion the guift of tongues was giuē was interpreted by this guift of prophecy in others for the instruction of the faithfull for whom this Prophecy was giuen for languages are a signe to Infidels but Prophecy to the faithfull When therfore the guift of tongues ceased this guift of Prophecy also ceased as being giuen only for the interpreting of tongues 3. The matter and subiect both spoken by tongue and
profundity of holy scriptures that though his wit was better his leasure more and his diligence greater yet he might from his child-hood tiâ—l his old age profit in the vnderstanding of them not for that so much of them as is necessary to saluation is so hardly to be atteined but for that when once ones faith is grounded vpon them so many and manifold misteries remaine for the more intelligent proficients inuolued in the words and the maâ—ter that the moâ—t aged witty and industrious may say when he is become perfect then he begins For which elswhere he professes that he is ignorant of more things in scripture then he knowes Therfore only prayer meditation and study will not surfice for euery one to find out the true and certaine sense of euery place of Scripture which for euery one to assume to himselfe would not be a certainty of faith but presumption of pride And the same which is sayd of Prayer Meditation and study may be sayd of skill of tongues conference of originall texts and other places and of consideration of antecedents and consequents of phrases and the like Of which see Stapleton Which supposed the answere to all the former obiections is facile First Dauid did read and study the Scripture but he did it for his priuate consolation and meditation not for his foundation in fayth in which he was before grounded 2. Timothy did read and study them from his childhood but to learne the sense and meaning of them of his Maisters and teachers not to be iudge and censurer of them and that for his instruction in manners not for his doctrine of fayth which he receaued from his Ancestours not from his owne reading of Scripture 3. S. Peter did will them to attend to the propheticall doctrine but not to interprete it according to euery ones priuate spirit and proper interpretation which he forbids saying No prophesy of Scripture is made by priuate interpretation much lesse with a neglect of the rules and grounds of fayth or with a contempt of the Pastours and Superiours of the Church of God preferring its owne before their exposition 4. S. Paul affirmes that we must be built vpon the foundation of the Prophets and Apostles that is not only vpon the written word of the Apostles or Prophets for many had fayth and were Cittizens of Saints and Domesticals of God before any scripture or writing of the Apostles was extant and many built their fayth vpon the Apostles who writ nothing at all but vpon the doctrine and fayth reueiled to the Apostles and by them left by preaching or writing to posterity and as such by the Church proposed to vs. Out of which nothing can be inferred for making the scripture much lesse the priuate spirit interpreting it the sole or sufficient ground of Fayth Againe taking the foundation either for the doctrine or writinges of the Apostles and they who are built vpon it or for principall partes or for the body of the Church we may consider first the foundation of doctrine either in it selfe and so as being the truth reuealed it is the ground of fayth or in respect of vs as by vs it is accepted and so it relyes vpon the Pastours and Prelates of the Church by whome it is proposed to vs as reuealed and for whose authority we receaue it as reuealed Secondly we may consider the Church either as it is the whole body of all faythfull in all tymes especially after the Apostles and so it is built vpon the doctrine preached and written or as it signifies the first heads and directours of it to wit the Apostles and so it is built immediatly vpon Christ and the holy Ghost reuealing to them that doctrin and scripture which they haue left to posterity and which they preach and propose to vs and in this sense the Church that is the Apostles and first Pastours were before the doctrine was either preached or written by them so were the foundation of their doctrine and preaching of it to vs though to the rest of the faythfull the doctrine preached and written by them is the foundation vpoÌ„ which their fayth is built Which answere doth not only cleare the Scripture for hauing any priuate spirit as Iudge ouer it but also declares how the Church is built vpon the doctrine of the Apostles or Prophets taking the Prophets eyther for the writings of the Prophets in the old Testament or for the Interpreters of the Apostles writing in the new and also how the Church in the sense before declared is the ground of the Apostolical and propheticall doctrine reuealed to the Church and the first Pastours of it and by them left to vs who receaue it from them and their authority and so from the Church 5. They of Beörea did search the scriptures whether those thinges were so as Paul declared that is not so that by searching the scripture they did make themselues and their spirit iudge of the Apostolicall doctrine preached out of scripture but so that either being nor yet fully conuerted and satisfyed they would with diligence and in humility enquire further of the doctrine preached which is alwayes permitted and aduised to all for otherwise he that giueth credit quickly is light of hart or that being satisfyed they would as Catholicke Doctours do search out conferre and vnderstand those places of scripture which Paul did alleadge and thereby the more strongly confirme themselues and better satisfy others in Fayth In which as they did proceed prudently and piously and we permit and aduise euery learned Catholike to do the like so they did no more make either their spirit or the Scripture interpreted by their spirit iudge of the Apostles doctrine then if one for searching the testimonyes of S. Augustine which are cyted by Bellarmine should therby be sayd to make himselfe iudge of Bellarmine his doctrine or as one searching the places cited by Caluin to see if they be as they are by him cited should thereby make himselfe iudge of Caluin and his doctrine Which to inferre out of their actions as it is absurd so is it to inferre that the Beröeans made themselues iudges of S. Pauls doctrine out of the Beröeans seeking out the places which S. Paul alleadged 6. Our Sauiour willed the Iewes to search the Scripture it is true but which Iewes to wit those who were learned and how Not so that he would make them and their priuate spirits iudges of Scriptures or the truth found in them but that he would haue them being yet incredulous studiously to informe themselues of him being the true Messias out of those Scriptures which they belieued already to be true and to beare true witnesse of the true Messias which is no more then to persuade any Protestant to read Scriptures Fathers and Catholike authours and out of them to informe himselfe of the verity of Catholike Religion which is to search out
life pag. 243. is iniurious to Christ as a Redeemer a Lawgiuer a Iudge a Priest makes him ignorant sinfull and damned pag. 247. Fathers how esteemed by S. Augustine pag. 67. Their consent a meane to interprete scripture pag. 126. Their authority how great 12â— Their ancient Practice against Heretikes 227. Alleadged by Fathers and councells ibid. consulted about scripture pag. 138. Freewill takeÌ„ away by Protest doctrine of Predestination pag. â—74 Absurdities following vpon the deniall of Freewill ibid. G GOd by Protestant doctrine made Author of sinne a Sinner only a sinner pag. â—77 A lyer and dissembler pag. 280. A Tyrant more cruell then any Tyrant 284. A Diuell a tempter to sinne and Authour of sin p. â—89 Gods of the PagaÌ„s how many how vicious how begot pag. 220. Men-Gods Women-Gods 2â—1 Gods for euery thing The Gods of the Romans 2â— Passions Beasts Hearbes made Gods pag. 223. Grace generall actuall necessary pag. 30. How Protestants and Catholikes agree differ about Grace pag. 31. And the effects of it pag. 32. Grace gratis and extraordinary pag. 40.378 Not giuen to all 380. Not a signe of Holines pag. 119. H K. HENRY the 8. how often he changed Religion pag. 157. Heresy what it worketh pa. 20.56 Why to be auoyded 48. The origine of it pag. 2.49.61.225 Begon by the priuate Spirit pag. 141. Compared with Idolatry pag. 218. Heretikes how they abuse Scripture 58. How deluded by Sathan 100.102 Examples of auncient Heretikes 10â— Moderne 100.103 How discerned by Fathers by practice of the Rule of Fayth pag. 120.127 By Church practice confuted 1â—5 Deceaued by women pag. 46. S Hierome commeÌ„ded His saying against the priuate Spirit pag. 59. I IVdge as necessary in Fayth as in Lawes How far he is to be obeyed pag. 145.161 What properties are required in a Iudge and what to a Rule of Fayth by which he is to iudge pag. 146. Not the whole body of the Church pa. 147. Not secular Prines 148. Not the lay people 155. Not the Scripture 156. But Bishops and Prelats as is proued by scripture Church-practice are a Iudge pag. 162. L LAy-People not Iudges of Faith pag. 155. Lawes Precepts InstructioÌ„s Exhortations all in vaine according to Protestant doctrine pag. 162. Luther against this priuate Spirit 65. His bad Life Lust Enuy Pride want of deuotion and good workes confessed pag. 339. Lutherans disagreemeÌ„t about scripture-Scripture-sense pag. 140. O OBiections for the priuate spirits authority answered pag. 378. Originall sin made to be Concupiscence pag 227. Absurdities that follow vpon Originall sinne remaining pag. 259. That the Church of Christ is a congregation of great sinners pag. 261. That the elect may commit as wel great sinnes as good workes ibid. That in vaine is all mortification and labour to ouercome all Temptations ibid. That great sinners may be perfect men and perfect Protestants pag. 261. That in vaine are al Lawes of Gods Church or CoÌ„mon Welth. p. 6â— All Consultatios exhortations all Caseâ— or care of Conscience vaine ibid. P PAgans saued according to Protestants pag 242. Predestination to damnation a Protestant Principle and the effect of it pag 2â—8 Absurdities that follow of it vz It makes men Atheists pag â—71 Desperatâ— Examples of both pag. â—72 Takes away Freewil in all sort of actions All desert of reward or payne 274. Makes God the Author of sin â—76 A sinner 277. Vide God And is the origine of Atheisme and liberty pag 27â— Priests Pastors of the Church are interpreters of Scripture pag. 117. And the triers of Spirits pag. 1â—7 118 Princes not Iudges of coÌ„trouersies and Fayth pag 148 They are sheep not Pastours proued by Fathers pa. 149. Absurdities that follow vpon making them Iudges of Fayth pag. 153. Protestants want all means of Faith to confute Pagans confirme Catholikes and reduce Heretickes pag. â—5 Want all credible Testimonies to the same pag 17. All Church infallible proposition 19. All pious disposition ibid. All infused Fayth pag. â—0 Obiects Materiall and formall â—1 All reuelation made to the Apostles pag. 23. Protestants relye vpon a motion of the priuate Spirit pag. 25. In what they agree with Catholikes pag. 30. And differ from them about the Spirit in the Name Vniuersality Operation Permanency and effect of it pag. 30. What they belieue of the Spirit pag. 30.31 How they make the Spirit Iudge and trier or Councells pag. 36. Protestants compared with false Prophets pag. 44. With Eliu Iobs friend 47. Protestants Faith Saluation how doubtfull as relying on the priuate Spirit p. 14â— And more doubtfull then Catholikes ibid. Sects and diuisions among them 184 Protectants doctrine in the connexion of their electioÌ„ faith spirit scripture-Scripture-sense saluation pag. 205. Their Circle between scipture and spirit pag. 206. Betweene spirit and Fayth pag. 201. Betweene Election scripture-scripture-sense 21â— How they make Scripture the sole meanes of Fayth and the spirit the sole meanes to know scripture 2â—7 2â—1 212. Protestants doctrine reduced to 4 heads that is Church-contempt sole Fayth originall sin and Predestination pag. â—26 Their doctrine of the certainty of saluation how contrary to Faith and inferring a Generall saluation of all pag 2â—7 Their doctrine of Fayth what it is and how contradictory 243. Vide Fayth Not grounded vpon scripture 243.245 They are made Iust by sinne 244. Presume vpon Iustice without ground 245. Destroy all hope and charity 246. Teach good life not out of their owne principles 247 Make Christ no redeemer nor Phisitian of soules Vide Christ and pag. 247. c Their doctrine and scripture in how many points contraâ—y pag 280 How it leads to bad life to flouth lust and cruelty pag. 330. Derogates froÌ„ the honour of God of Christs saints Sacraments Grace c. p 350 Protestants Church of what kind of persons it consists 260. Their doctaine of sin and good workes pag 261. The bad life of the Protestant common people confessed in Germany pag. 335. In England 337 Of their Ministers 338. Of their Founders Luther Caluin Swinglius Iacobus Andreas c. pag. 344 Protestant Reformers most of them Friars Priests Breakers of the vowes of Chastity pag. 346 S SEcts and diuisions how many mong Protestants pag. 184. Selfe-opinion and conceite coÌ„demned pag. 50. Sinners perfect ProtestaÌ„ts pag. 261. Good members of their Church p. 261. Spirits diuers and doubtfull not sy to be discerned but by speciall gift pag. 35. By what Rule to be tryed ibid. By vnioÌ„ with the Church not by Scripture pag. 36. By whome to be tryed that is by the Pastors not the people pag. 39. Spirits their variety and diuersity in nature coÌ„dition operation pag. 70. Spirits vitall and naturall pag. 71. Spirituall motions their origine pag. 7â— some spirituall some sensible pag. 73. Spirits of God of Angells of Diuells of soules departed how hard to be discerned pag. 74. Rules to discerne their motions pag. 83. Difficulty to iudge certainly of these Rules pag. 93. In
S. Augustine affirme the Bishops of Palestine to haue expounded that of Rom. 5. in whome all sinned of originall sinne deriued from Adam by propagation not imitation only By this same practise of the Church praying for the conuersion of Infidels and perseuerance of the faythfull did he proue against the same Pelagians grace of predestination and perseuerance By the same practise did he reconcile those places of Scripture of eating all that is set before vs and of not eating with sinners And to omit many other by the same practise of the Church not rebaptizing them baptized by Heretikes did he refuse to adhere to S. Cyprian and his opinion and confuted him and all the Bishops of Africa Cappadocia Bythinia and the rest who maintained the contrary And to conclude by this practise which he had learned publikly Eusebius did also alleadge Iustinus Miltiades Tatian Clemens Irenaeus Meliton and others against Artemon The same that did these Fathers did also the generall Councels The first Councell of Nice by the testimonyes which they had from the Fathers witnes Athanasius did decree against Arius The Councell of Ephesus following the confessions of the Fathers sayth it selfe and alleadging sayth Vincent Lyr. in particuler Most of the East and VVest Doctours as Maisters Confessours witnesses Iudges held their doctrine followed their counsell belieued their testimony obeyed their iudgment and so pronounced their sentence of fayth against Nestorius The Councell of Calcedon following sayth it selfe the holy Fathers the faith of the Fathers the exposition of the Fathers doth determine what is pious and Catholike fayth against Eutiches The sixth generall Councell witnesse both the letters of Pope Agatho and the Synode it selfe doth produce the testimonyes of Fathers for the exposition of scripture and thereby condemned the Monothelites The seauenth generall Councell and the second of Nice doth the same witnesse the letters of Pope Adrian against the Image-breakers And the Councell of Vienna witnesse the letters of Pope Clement in their definitions So that all antiquity whether in priuate disputations or in publike definitions hath alwayes vsed the testimony of Fathers as a meane in declaring the authenticall sense of scripture against Heretikes The fourth and most infallible meane of expounding the Scripture is a Councell either generall or prouinciall confirmed by a generall in which whatsoeuer is not obiter by the way nor as a proofe only but on set purose and as a conclusion or definition deliuered and defined that is without all question or examination to be receaued as a certaine infallible and authenticall sense of scripture Which to omit all testimonies before cyted for the authority of Councels is proued by the practise of the faythfull in all Councels for in the Nicen Councell were many places of scriptures for proofe of the consubstantiality of Christ produced and discussed and the Orthodoxe Fathers vrged and pressed diuers Texts of the same The Arians answered and interpreted them and vrged likwise many against the same The conclusion was the Fathers of the Councell preuailed and concluded both the doctrine of Christs diuinity the sense of the places of Scripture alleadged for it This definition was to all posterity so forcible that though the Arians vsed all force of temporall power which afterward was wholy for them though they summoned as Athanasius saith aboue ten Coūcels or Conuenticles against that one though they sought in a Councell at Hierusalem to restore their Bishops deposed and in a Councell at Antioch to bring in a new forme of faith couched in words not vnlike to the Nicene forme and in a Councell at Smirna did affirme craftily the Sonne to haue beene before his mother and before all times and not a creature like to others though in the Councell at Ariminum they deceaued many Catholicke Bishops and cunningly obtruded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like substance for the same substance which in greek differed only in a letter though they sent Legates into Italy France and al places with faire shewes and promises of vnion of subscribing and of submitting themselues but cunningly and disemblingly as the Protestants did at the first and chiefly Melanchton Bucer about Transubstantiation yet to all posterity and succeeding ages those places of scripture haue euer beene receaued and beleiued in that sense which the Councell then interpreted and vrged them so that that Councel hath beene a rule euer since for the exposition of them to all faithfull and true belieuers in Christ In like manner in the Councell of Ephesus hauing discussed diuers places before controuerted whether they were spoken of the natures or persons of Christ resolued that they were to be vnderstood of plurality of natures not persons in Christ And though Nestorius the eloquent Patriarch of Constantinople and many Bishops with him withstood the Councell and though Theodoret the most learned Catholicke Bishop of that age long opposed S. Cyrill about the same yet the authority of the Councell so far preuailed both then and euer since that all faithfull euer after haue alwayes receaued expounded them in the same sense as true and condemned the contrary as false And the like might be produced of other places for the humanity of Christ against the Manichees and Apollinarists For his two natures against the Eutichians and Monothelites For the holy Ghost against the Macedonians Eunomians And so for transubstantiation against Berengarius and the Sacramentaries which for breuity are omitted And thus much of these foure rules or meanes to wit 1. The rule of Faith 2. The practise of the Church 3. The consent of Fathers and 4. The decrees of Councels by which the Pastours and Prelates of Gods Church are to be directed and vpon which we may infallibly rely for any true certaine authenticall infallible sense of scripture There be other helps which are good and profitable as the consideration of the antecedents and consequences of places the conference of one place with another the obseruation of Scripture-phrases and the skill examination of the originall texts but because they are neither certaine nor infallible but only probable yea often doubtfull and somtimes deceitfull nor yet proper and peculiar to Christians but cōmon to Iewes Pagans Heretiks and all sortes and also not to our purpose for the present therfore we will omit them and shew that the priuate spirit which the Protestants most insist vpon and which we vndertake to confute neither is nor can be any certaine and infallible meanes of interpreting scripture as they do both in doctrine and pactise mantaine That the priuate spirit cannot haue this infallible authority and be this infallible meanes SECT II. THESE being supposed for the finding out the authority certaine and meanes necessary for true interpretation of holy scripture it remaines to be proued that the priuate spirit of euery particular man neither hath in it any certainty or authority nor yet
men did iudge of Bishops That if we looke into Scripture or ancient tymes Bishops vsed to iudge of Christian Emperours not Emperours of Bishops Thus S. Ambrose imitating S. Athanasius who sayd When was it euer heard that the iudgement of the Church did receaue authority from the Emperour Many synods and iudgements haue beene yet did neither any Bishops persuade any Emperour any such thing nor any Prince shew himselfe curious in any Ecclesiasticall affaires Valens the Arian was asked by Eulogius the Priest in Edessa Hath the Emperour the dignity of Priesthood we haue a Pastour whome we must obey Anastasius the Eutichian was told by Gelasius the Pope That though he did rule ouer mē in earthly things yet he did subiect his necke to the Prelates in diuine thinges Thou knowest that thou oughtest to be ruled nor to rule in order of religion thou knowest that thou art to depend of this iudgement not they to be brought to thy will S. Mauritius was admonished by S. Gregory the great That Priests are as Gods among men therefore ought to be honoured of all Kinges And Michael was let vnderstand the same by the Nicolas 1. Leo the Image-breaker was told by S. Iohn Damascene That the Church ought to be ruled not by lawes of Kinges but by the written and not written institutions of Ancestours And to conclude S. Iohn Chrysostome sayd freely to his owne Deacon If any Duke Consull or the Emperour himselfe come vnworthily represse repell him thou hast greater power then he Where we may note that these Emperous were thus by these Fathers reprehended for assuming Ecclesiasticall iudgment either as Heretiks or as Tyrants nor yet for doing it alone without the Bishops but only and simply as Emperours who hauing only temporall power ouer the common-wealth did assume Ecclesiastical ouer the Church Which also is further proued by the confession and practise of the best of the Christian Emperours for Constantine the Great acknowledged that the Bishops had power to iudge him and when he did iudge of the cause of Caecilianus Bishop of Carthage he did it so that he asked pardon of the Bishops for it Valentinian the elder would haue them to iudge in a cause of fayth and ecclesiasticall order who are not vnlik either in office or title that is Priests of Priests Marcians commissioners referred themselues to the Councell of Calcedon to be taught in fayth and himselfe wills that Priests determine what is to be obserued in Religiō And though he himselfe went to the Councell yet it was not to determine but confirme the fayth not prescribing lawes sayth S. Ambrose but leauing the Priests free iudgement and making the Priests themselues Iudges as he did in the Councell of Aquileia Theodosius the second sent to the Councell of Ephesus but not so much as to talke of matters of Fayth holding it vnlawfull for those who are not of Episcopall order to medle in Ecclesiasticall affaires The same did Iustinian in his Constitutions and Basil in the eight generall Councell Thirdly because power not only to preach but much more to iudge of doctrine of fayth for the authority to iudge is the strong meat of perfect men whose senses are exercised to the discerning of good and euill was committed to Bishops as of greater difficulty then the office or preaching giuen to Priests and is a spirituall grace or guift giuen by imposition of handes to spirituall men according to that of the Apostle Neglect not the grace that is in thee which is giuen thee by prophecy with imposition of the handes of Priesthood Therefore as power to minister Sacraments is proper to Priests so also to iudge of Controuersies is proper to Bishops lawfully ordained by authority successiuely descending from the Apostles For which cause to Priests and Prelates not to Kings and Princes it is sayd Thou shalt seeke the law out of the mouth of the Priest My wordes shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seedes seed for euer I will giue you mouth and wisedome which all your aduersaryes shall not be able to resist It is not you that speak but the spirit of my Father which speaketh in you He that heareth you heareth me He that knoweth God heareth vs. He that is not of God heareth vs not sayth one of the spirituall Pastours for which guift Caiphas prophesy was a guift of his functiō or priesthood according to S. Augustine though his ill life was the cause of ignorāce of what he prophesyed Lastly because many inconueniences and absurdities would follow if this authority were annexed to the kingly Scepter not to the priestly function for it would follow that Fayth could not continue one and the same neither in all persons nor in all tymes nor in all Countryes because Princes in all tymes and places are of disposition various in iudgement different in faction opposite and in subordination neither depending one of another nor alwayes respecting Religion or Religious persons more then may besteed them for their temporall and priuate endes and vses Wherefore as Ieroboam of old and Queene Elizabeth of late did relinquish the old and introduce a new Religion for reasons more politicke then diuine rather to establish their doubtfull titles then religiously to serue God so would Kinges by vertue of this their authority if it were in them either in policy or vpon affection be still altering Religions and setting vp new most for their owne endes and dispositions by which we should haue as many alterations of Religion as of Kinges and as many Churches as are Kingdomes and as great opposition in Faith as is in States and Common-wealthes All which may appeare by an example in Englād where while the authority in iudging in matters of faith was in the Prelats religion continued 900. yeares the same from Ethelbert till Henry the eight but after that power of iudging was assumed to the scepter by King Henry the 8. the supremacy by one the same King was in three yeares thrice changed from the Pope to the Clergy from the Clergy to the Archbishop from the Archbishop to the King and afterwards as many religions were a new broght in as Kings were a new crowned to wit one by King Henry another by King Edward a third by Queen Mary a fourth by Queen Elizabeth a fifth of Puritans would haue been vnder the same Queen if power had not preuented it and what may be yet lies in the power of the King and Parlament It would also follow that a man should be obliged alwayes to follow the religion of the King to change with the King and so should not be obliged to be certaine of any or to dy or suffer for any religion but should belieue and preach obserue and practice what the King prescribes
is the externall litterall sense of the words sometimes doth kill cause errour but the spirit that is the true sense which the holy Ghost intended doth quicken auaileth to saluation But that neither the letter nor the spirit can be a competēt iudge of controuersies is proued 7. Not the letter because the letter or the words in the bare literall sense are occasion of errour and heresy for so they were to the Iewes who in reading of Moyses the Law had the veile set ouer their eyes and vnderstood not Christ contained and signified in the Ceremonies of the law And so it hath beene to all Heretickes who forsaking the sense intended by the holy Ghost proposed by the Church and following the letter expounded by their owne spirit haue falsly vnderstood the scripture grosly fallen into errours Thus the letter deceaued Sabellius who expounding that of S. Iohn I and the father am one of vnity of persons not of substance falsly defended in the deity to be not three but only one person which had three names offices or properties of the father the sonne the holy Ghost creating redeeming and sanctifying mankind as the Patripassiās defended the Father to haue suffered on the Crosse as one and the same person with the sonne Thus the letter deceaued the Arrians who expounding that of S. Iohn The father is greater then I of Christ absolutly and completely as whole Christ not as man according to his humanity did thereupon deny Christ to be God equall to the Father Thus it deceaued the Macedonians who expounding that of S. Paul The spirit searcheth all things euen the profoundites of God concluded not as they ought that the spirit pierceth cōprehendeth all things as God but thus that he who searches doubts who doubts is ignorant who is ignorant is not God and so the holy Ghost who searches all is not God Thus it deceaued the Manichees who held the old Testamēt to be cōtrary to the new because for instance the old said that God created all things That God ceased frō labour the seuenth day That Man was created according to the Image of God And the new said the contrary that the Word created all things That God worketh vntill now And that you are of your father the diuell Not conceauing according to the spirit and true sense that God created all things by the word as by an Idaea that God rested from his worke of creation and yet worketh by conseruation that man was created to the Image of God by nature and of the diuell by malice Thus the Pelagians denying originall sinne to haue descended from Adam to vs literally interpreted that of Ezechiel The sonne shall not beare the iniquity of the father not only of sonnes who are not partakers but also of sonnes who are partakers of the iniquity of the father as all are of Adams sinne in whome all sinned and who receaued as head the promise of keeping or losing paradise by precept of for bearing or eating the apple for himselfe and his posterity after him Thus it deceaued others who applying literally that of S. Iohn The flesh profiteth nothing some in the Apostles time to the resurrection of the flesh others of late to the reall presence in the B. Sacrament the one therupon denyed the resurrection of all bodies the other the reall presence of Christs body both vpon one ground not distinguishing the spirituall from the carnall manner of one and the same body By which they might as well inferre that the flesh of Christ by his incarnation and passion profiteth no more then according to them it doth by his resurrection and manducation By which proofe of authority and examples it is apparent that the external letter of scripture cannot be iudge of controuersies That the internall sense of Scripture cannot be iudge is likwise proued because this true sense intended by the holy Ghost is often obscure hard and vncertaine as is certaine and before proued This obscurity breeds controuersies as experience dayly teaches and that these controuersies cannot be ended iudged by scripture-sense is proued 1. Because scripture-sense is the thing in question contention therfore is the thing to be iudged and decided not the iudge who is to giue iudgment and resolue the parties contending in iudgmēt As for example a question is about the sense of those words of the Gospel this is my body of those of the Creed He descended into hell Catholikes vnderstand them as the words import of the reall presence and of the locall descension both of Christs body Protestants expound them of a figuratiue presence by remembrāce of him in the sacrament and of an infernall suffering of hel-paines in his soule vpon the Crosse Now of these senses which is true which false the sense of the words cannot iudge betweene Catholicks and Protestants but some other iudge is necessary to confirme the one and confound the other so to end the controuersy 2. Because many places of scripture are so hard and obscure as the true sense of them cannot be truly discerned but by Church practise and tradition as for example whether those words of S. Mathew Teach all nations baptizing them in the name of the father and of the sonne and of the holy Ghost do proue a necessity of the vocall pronuntiation of these wordes for the forme of baptisme as all Protestants with vs do grant or require no more but a mentall intention it sufficing only to baptize in the name of Iesus as Act. 8.26 doth insinuate Whether those of S. Iohn Except a man be borne againe of water and the holy Ghost he cannot enter into the kingdome of God inferre a necessity of water for the matter of baptisme as the Lutherans with vs grant and the words import or that the water and the holy Ghost be all one as Caluin expounds Also why the Protestants should not inferre as well a precept and necessity of a sacrament of washing of feet out of those words of our Sauiour And you ought to wash one anothers feet after the example of Christ who did and commanded it as they do out of those of S. Mathew Eat yee drinke yee inferre a necessity of receauing vnder both kinds because our Sauiour did commanded the like Now these and such like require a Iudge to iudge of the sense and reason of them cannot themselues iudge and decide themselues to vs. By which is euident that neither the letter nor the sense of scripture can be a competent iudge of all controuersies of faith and scripture Lastly the same is proued by the analogy of a temporal Iudge in causes ciuill with an Ecclesiasticall Iudge in causes spirituall for as Controuersies aryse in ciuill causes the common-wealth so do they arise also in matters spirituall and
exercise vertue or to auoide vice In vaine is all penance or mortification to bridle his concupiscence or passion In vaine are all exhortations to piety and deuotion and all disswasions from sinne and iniquity because man hath no freedome of will nor power ability to do either the one or the other or the one rather then the other but all necessarily must be done as God hath appointed and doth worke it It followes that no lawes or precepts of God or man to bid or forbid can be iust No tribunals of Princes or Prelates to punish offenders and reward well-doers can be vpright because they are imposed on them who haue no liberty to do or not do them and leaue neither possibility nor obligation to be performed by man It followes that there can be no vertue in doing well or vice in doing ill no iust iugment in rewarding of good or in punishing of bad no crowne of glory in heauen for iust actions or torment of paine in hell for vniust because in man is no indifferency liberty or freedome to do the one rather then the other but is necessitated by the will of God to do that to which he is ordeined It followes that no contracts of marriage which require a free consent without feare or force can be valid No temptation to sinne against which is no power or liberty can be auoided No lawes against malefactours for any crimes because they are not in their power not to do them can be executed That no difference remaines betweene a man and a beast for where is no free election there is no will where is no will there is no reason where no reason there is no difference betweene a man a beast why therfore are sins prohibited lawes established sermons preached more to men then to beasts sith men haue no more liberty to do or not do to obey or not obey them then beasts Why are actions of lust killing and murdering punished in men not in beasts sith men haue no more freedome to absteine from them then beasts Why is man rather commanded to absteine from concupiscence then the fier is from burning Why more from swearing then the sunne froÌ„ shining Why more from lying and stealing then the sea from ebbing and flowing Why is he commanded to loue God aboue all more then to touch heauen with his fingar to keepe the sabboth from working more then to keepe his yeares from increasing Why not to sinne rather then not to be sicke sith to the one he hath no more power or ability liberty or freedome then to the other Which doctrine how high it blocketh vp the way to all vertue and piety and how wide it openeth the gappe to all vice and liberty shall after be shewed How contrary it is to al authority of holy scripture how iniurious to God preiudicious to man I leaue to be seen in other authours how forcible the coÌ„mon consent of all sortes of people is against it S. Austine shal witnesse who sayes that the sheepheards in the mountaines the Poets on the stages the people in the market the learned in the libraries the maisters in the schooles the Prelates in the pulpits and all mankind in the whole world do blase out the freedome of mans will which is so certaine that saith he if there be sinne there must be freedome because sinne is so voluntary as that it is no sinne if it be not voluntary How euidently euen by common sense and experience it is to be proued I will referre him who will deny it to Scotus his sensible demonstration who with blowes not reasons with cudgels not arguments would haue it proued to him till he confesse he hath liberty and freedome to cease from beating him And how little credit is to be giuen to the teachers of this doctrine in other high pointes of faith aboue reason who so grosly faile in this so manifest both to reason and sense I will referre to the iudgment of the indifferent reader and so passe from the absurdities of this Protestant Predestination touching man to the same as they concerne God and his goodnes SVBDIV. 2. Protestant doctrine of Predestination makes God the authour of sinne HOW iniurious blasphemous this doctrine of Gods absolute Predestination to sinne and damnation is to God and how much it doth derogate from his nature goodnesse and iustice shall by these ensuing sequels and absurdities appeare in that it makes God 1. The authour of sinne 2. Sinfull 3. Only sinfull 4. A lying and dissembling sinner 5. A most cruell tyrant 6. Not a God but the very diuel himselfe All which shal appeare as euidently deduced out of the former doctrine so that if it be true which many of them teach that as we belieue scripture so we must belieue consequences euidently deduced out of it both as points of faith so in like manner as they belieue the former doctrine of Gods absolute and irrespectiue decree of mans Predestination to damnation and sinne they must also belieue these consequences euidently deduced out of the same first That God is made by this doctrine the authour of sinne and not only as the Manichees made him a bad God the authour of bad nor as Florimus did make him the good God the authour of a bad substance but as Simon Magus did make him the authour of al bad actions and wicked works is proued 1. Because God according to the defenders of this doctrine doth by his absolut and irrespâ—ctiue as M. Montague calles it Will predestinate men to eternall damnation 2. Because God by a secret motion doth compell and necessitate the same men to all sinnes that therby he may haue an occassion to condemne and punish them 3. Because God doth commaunde vrge incite the diuell to tempt and induce them to sinne 4. Because that therfore God is the authour of all sinnes which are by these men commited 5. Because God not content with this cruelty doth diuers wayes delude men in shew exteriourly calling and offering his grace but interiourly denying and detaining them from grace 6. Because God for that end to damne them depriues them of freewill that they cannot repent and of all benefits of the merits of Christ and of grace that they can haue no meanes to be saued 7. Because God neuer frees them from originall sinne into which he had cast them but leaues it in them to corrupt al their actions make them sinfull 8. Because God for these sinnes made them vnable to keepe any the least commandement 9. Because from these sinnes God neuer frees them but only couers the sinne imputes the person iust and so saues all the elect All which reasons are positions in expresse words affirmed especially by Caluin cited at large by Becanus by Luther Melancthon Sanctius Martyr Beza VVhitaker Perkins and other prime Protestants cited in their owne words by Doctour Smith and are confessed by
punishing the most for it he might shew his iustice in freeing other some few from it he might shew his mercy The other did only forsee permit suffer the fal of Adam the sin of all his posterity that for the more illustration 1. Of his own goodnes by cōmunicating himself to man 2. Of his power by exalting man to be God 3. Of his mercy by making himselfe a Redeemer of his enemies 4. Of his clemency in suffering all contumelies and iniuries at the hands of his seruants besides the benefit which redoūds to man by the liberty of his will and the benefit of Martyrdome and other sufferings for the honour of God The one doth doth excecate obdurate and harden in sinne those whō he hath thus ordained to sinne and damnation and for that end doth deny to them all freedome of will all benefit of Christs merits all help of grace all meanes of pardon of their sinne of doing good and of attaining to saluation The other doth call inuite and draw men out of sinne doth stretch out his hands knocke at the dore of their harts offer the benefit of Christs merits the light of his fayth the vertue of his grace sufficient and the reward of his glory aboundāt to all that they may be conuerted come to him saue their soules The one not only creates man to sinne and workes in sinne but also leaues him in sinne both original and actuall of which he neuer washes and cures the soules of any euen the iust by infusion of any grace but only couers their sinne with the iustice of Christ and so leauing him sinnefull and corrupted only imputes him for iust and accounts him as cleane The other is so farre from causing him to sinne that he washes cures and sanctifyes him from sinne infuses into him grace sanctity by which he is really cleane from sinne may actually obserue Gods commaūdments fruitfully do good workes meritorious of life euerlasting Lastly the one is the authour and worker of all sinnes is the only sinner is a most cruell sinner and a deluding sinner yea is one who hath all the bad properties and qualities of the Diuell and so is the Diuell himselfe The other is good all good only good and goodnesse it selfe pittifull mercifull gracious and bountifull to all calling all seeking all and drawing al from vice to vertue from sinne to grace from the by-path of hell and damnation to the hye-way of heauen and saluation as much as in him lyes As great therefore as is the difference betweene these two Gods so much different is the God of the Caluinists from the God of the Catholikes and the religion of the Protestants short of the Religion of the Catholikes Of which who will see more may read a Protestāt booke lately set out by a Lutheran the subiect of which is to proue that the caluinists God is not the same with the God of the Lutherans and other Christians Of absurdities which follow against Fayth and the Creed SECT VI. I Haue at large shewed and that more largely then I intended the fecundity of matter still drawing me on that as Idolatry of God made many Gods and that these Gods still begat new Gods till the number of Gods was infinit incredible and absurd so Heresy by one priuate spirit got many priuate spirits still euery priuate spirit begat a new opinion and doctrine till both the spirits and the doctrine or opinions grew so many and so absurd that so many horrible and foule absurdities haue issued from them as neither piety reason nor common sense can endure to heare them One only obseruation of which I would desire the readers patience and that to my iudgment not vnworthy the consideration occurs that is to compile and bundell vp as into one view certaine maine and principal opinions of these Protestants generally receaued which indeed are the chief points controuerted betweene vs and them and to propose to the eye of euery indifferent Reader how smoothly they plaine the way to the downefall of saluation by taking away Fayth Hope and Charity For whereas God created man for himselfe as his end to honour him and all thinges for man as meanes to help him to this end so he gaue him three helpes or meanes one to know him another to desire him and a third to attaine him Man hath the meanes to know God by Fayth to desire him by Hope and to attaine him by Charity those are three Theologicall vertues which haue God their immediate obiect and are as three meanes to prepare man for his iourney to heauen Fayth as the beginning Hope as the progresse Charity as the end and consummation of iustification and as three partes of our spirituall building Fayth as the foundation Hope as the walls and Charity as the roofe of our saluation The Protestant Doctours by their positions and doctrine do oppugne and ouerthrow all these three as in a briefe sūme they are compiled and proposed to vs Fayth as it is deliuered in the Creed which in twelue articles shewes vs what we are to belieue Hope as it is contained in the Pater noster which in seauen petitiōs directs what we are to hope and pray for Charity as it is comprehended in the Decalogue which by ten Commandements instructs vs what to do what to auoid In this and after ensuing Sections therefore we will shew how this doctrine doth oppugne and ouerthrow all fayth in the articles of the Creed al hope in the petitions of the Pater noster and all charity in the ten Commandements and thereby doth prepare the way and loose the reines to all errour in beliefe to all despaire or presumption against Hope and to all liberty of sinnes and loosenes of life and manners against Charity And first we will lay downe briefly the chiefe points and positions of the Protestant doctrine and next out of them inferre the rest First the opinions and doctrine of the Protestants are these 1. That only Fayth doth iustify 2. That this only Fayth makes vs certaine and secure of predestination past iustification present and glorification to come 3. That this Fayth is proper to all the iust and only to them and the elect 4. That this Fayth once had can neuer at any tyme be lost nor by any sinne be expelled 5. That no sinnes how many or great soeuer be imputed to the elect but all couered with the iustice of Christ by apprehension of fayth 6. That this Fayth is obtayned by the priuate spirit in euery man which assures him of his fayth and saluation 7. That all workes of all men euen the iust and best are sinnes and that mortall as infected with originall sinne and as defectiue from perfect obedience and fullfilling the precept 8. That there is no interiour and inherent grace or iustice but all exteriour and imputatiue 9. That the fullfilling of
for the faithfull dying before Christ and Purgatory for faithful dying without full satisfaction 2. The locall place and the materiall fier and the reall suffering of the present paines of hell by the soules of the damned and withall that it is a worke good though not the best to auoid sinne for feare of hell In all which we extoll the iustice of God mixt with mercy in punishing al sorts according to their deserts and deterre men from liberty of sinne for feare of punishment in hell And thus we haue in this second part confuted this priuat spirit which in the former part we proued to be the sole and whole ground of the Protestant faith and saluation 1. By authorities of holy Scripture 2. By testimony of auncient Fathers 3. By reasons drawne from the difficulty of discerning spirits 4. By reasons drawne from a right interpreter of Holy Scripture 5. By reasons drawne from an infallible iudge of controuersies of fayth 6. By reasons drawne from the nature and certainty of fayth 7. By Circular absurdities to which this spirit leadeth 8. By Doctrinall absurdities which follow vpon it and the doctrine of it against Fayth and the Creed against Hope and the Pater noster and against good life morall vertues the ten Commandements and all laws of God Church or CoÌ„mon-wealth In which also we haue made plaine how this their doctrine grouÌ„ded vpon this their priuate spirit doth derogate from God and the Blessed Trinity whome it makes the authour of all sinne a sinner lyer dissembler and tyrant the only sinner and a greater sinner then either the Diuell or man doth derogate from Iesus Christ and his birth life passion and resurrection whome it dishonours in making him neither PhisitiaÌ„ Lawyer Iudge Priest or perfect Redeemer or Sauiour but one ignorant impotent sinnefull and damned doth derogate from the Church of God triumphant in heauen which it dishonours in taking from it knowledge charity in Saints and Angels and honour and reuerence to them and from the Church militant on earth which it dishonours in taking from it all authority visibility vniuersality perpetuity or extancy and being vpon earth so many ages How it derogates from fayth which it dishonours in taking from it all groundes whereon it is to be builded all meanes wherby it is to be attained and in making it contradictory rash presumptuous sinnefull and preiudicious to all Hope and Charity How it derogates from man whome it disables depriues of all Free-will of all inherent grace of all good life and workes of all possibility to obey Gods Commandements to abstaine from sinne to merit any reward How it derogates from all morall vertues and good life from which by many principles it doth withdraw withall doth draw to all vice and wickednesse doth giue the reines to all Epicurean liberty and loosenesse In all which the spirit of our Catholike Church and the doctrine of it is shewed to be contrary and to giue duâ— honour to God to Christ to his Saints Angels Church to Fayth Sacraments and the rest And to be a meanes to encourage all Christians to the practise of all vertue and perfection and to auoid all sinne and wickednes All this we haue carefully painefully laboured to performe in this second Part of the treatise of that pri-Spirit THE PROTESTANTS OBIECTIONS and proofes taken out of Scripture for the defence of their priuate Spirits authority to inrerpret Scripture and iudge of Controuersies proposed and answered CHAP. X. Of certaine obseruations profitable for the solution of Obiections SECT 1. HITHERTO we haue battered that I hope sufficiently the maine fabricke of this imaginary edifice of the Protestant priuate spirit It remaines only for this second Part that we raze demolish the foundation vpon which this their conceit of their priuate spirits authority is built and erected that is that we solue the reasons or rather obiections taken out of holy Scripture vpon which they ground their conceit for which we may note that as our Catholike doctrine doth not deny either the being or permanency of the Spirit of God in euery faythfull both person and Doctour for all faythfull by the spirit of God haue faith or the effect and operation of the same in assisting theÌ„ in the finding out of the true sense of holy scripture for neither are the faithful prohibited from all reading nor the learned debarred from all interpreting of holy scripture so there is a great difference betweene the effect and operation of this spirit in the Protestant and Catholicke as well simple as learned as both do chalenge it and rely vpon it For as for better illustration we may obserue in a naturall body and the spirit or soule of man in which comparison we imitate S. Paul the soule or spirit doth giue information or operation to the whole body and euery part thereof yet so that euery member hath not euery operation all members haue not one action but the head one as to iudge the handes another as to worke the feet another as to walke and the mouth is to receaue the belly to containe the stomake to disgest the meat and so it is proper to the eye to see to the eare to heare and to neither to discourse and reason which belongs only to the braine so in the spirituall body of the Church and the faythfull members of it the spirit of God doth assist all and euery one in particuler as well the meanest as the greatest as well the most simple as the most learned VVho are many but one body in Christ yet so that as euery member is different one from another so the operation of euery one is different and not the same but as some are Lay some Ecclesiasticall persons some secular some Religious some simple some learned some common people some Pastours and Prelates so to euery one of vs is giuen grace according to the measure of the donation of Christ according to the measure of fayth and to euery one for his profit that hauing all gifts according to the grace which is giuen to vs euery one may remaine in the vocation in which he is called wherupon all are not Prophets all are not Doctours all are not Euangelists All are not Iudges of faith and interpreters of holy Scripture though all haue the spirit but God diuiding to euery one as he will giues to some the spirit to heare and obey to others to direct and command to some the spirit to labour and worke by practicall offices to others to contemplate and study by speculatiue functions yet to all so and in that manner that as euery member hath need of another for the eye cannot say to the hand I stand in no need of thy helpe so euery one member hath his gift and the vse and operation of it for the benefite of the whole body with dâ—pendance and subordination to the whole and
so generally receaued or strongly confirmed by all authority of any Church Tradition Councell or Fathers and deuise a new one of his owne inuention and therby wil build a new fayth and religion which it perswades the followers to be the only way to truth and life Fourthly the spirit of euery Catholike will deliuer his owne interpretation only as probable and submit himselfe to the censure and iudgment of the spirit of the Catholike Church captiuating with S. Paul his vnderstanding to obedience of Fayth The Protestants spirit will auouch their interpretation as certaine infallible and of Fayth and all with that obstinacy that no reason or authority shall remoue them from it or alter their opinion in it Fifthly the spirit of a Catholike being setled groūded in a certainty of Catholike and Apostolike fayth will expound Scripture according to the rule of the same for the illustration or confirmation of the same fayth as it is generally receaued but will not ground himselfe and his beliefe in his owne exposition nor perswade and introduce a new beliefe vpon the same The Protestant spirit will ground it selfe and his first beliefe vpon his owne exposition and by the same perswade others to forsake their old fayth and to follow a new and so change the ancient religion for a nouell opinion grounded vpon a new exposition of any text of Scripture framed according to the fantasy of the priuate spirits conceit And thus though Catholike Doctours and Pastours haue the spirit of God to expound holy Scripture as much and more then the Protestants haue yet they vse apply it either to schoole-questions and manners only or as probable and credible only or if to doctrine of fayth they apply it either to illustrate and confirme their fayth or if to ground and settle it they square it according to the rule of fayth the practise of the ancient Church the decrees of Councells and the consent of Fathers All which the Protestant Doctour in the setling and resolution of his Fayth reiects and relies his fayth vpon an exposition of scripture grounded only vpon his owne proper and priuate conceit The obiections answered SECT II. THE Obiections which the Protestants Luther Melancthon Brentius Magdeburgenses Musculus Whitaker other Protestants do vsually make for the power and authority of this their priuate spirit to expound scripture are drawne some from those places which affirme the interpretation of scripture to be a guift that gratis and freely bestowed others from those places which require reading prayer or meditation in euery one for the obtaining of this gift Of the first sort are these and such like First they obiect those places where the guift of Prophecy or interpretation of speaches is attributed to the operation of one and the same spirit which deuides to euery one as it will Where also Prophecy that is interpretation of scripture preaching is giuen to the Faythfull if all doe prophecy Euery one hath a Psalme hath a reuelation hath a tongue hath an interpretation Let Prophets two or three speake and the rest iudge You may all one by one prophecy that all may learne and all may be exhorted Therefore euery one who hath the spirit and grace of God hath the gift to interprete scripture To which is answered 1. That in all those places S. Paul speakes of guifts extraordinary and gratis giuen for the tyme such as are the guift of languages the curing of diseases foretelling thinges to come and interpreting of obscure reuelations or mysteries which were bestowed only for a tyme and as personall vpon the Apostles and first belieuers with whome they decayed and ceased not of any guifts ordinary and generall which are to be permanent in the Church and common to all faythfull Therfore these places can make nothing for euery faythfull persons power and ability to expound scripture that so certainly that vpon it he may build his fayth and saluation 2. These guifts are not giuen any one of them to all persons nor yet all of them to any one person and that for all ends vses for the guifts are giuen according to the measure of fayth according to the measure of the donation of Christ according to the rule of Fayth Therefore all these guifts are not alike giuen to euery one but so distributed that some are Apostles some Prophets some Euangelists others Pastours and Doctours and not all Apostles not all Prophets not all Doctours not all workers of miracles speakers with tongues or interpreters of speaches Therfore all and euery faythfull person hath not the guift of interpreting and expounding scripture but those vpon whome by speciall guift or function it is bestowed 3. They who haue this guift and the spirit of it haue it as subordinate and a part or parcell of the spirit of Gods Church by which it is to be directed not as opposite singular or independent of the same or of any one but themselues for so was the spirit of the Prophets subiect to the Prophets That is as S. Chrysostome expounds it that both the Prophet and his guift was subiect to the colledge or company of the Prophets which is the whole Church and the spirit of euery member is applyed to the vse and benefit of the whole body What spirit therefore is priuate and proper as of it selfe and either diuided from the head or not subordinate to the whole body of the Catholike Church and applyed to the vse and benefit of the same that spirit is not the spirit of vnity and peace but of diuision and dissention and so not the spirit of God who is not the God of dissention but of peace but of Sathan whose kingdome thus by spirits deuided will be made desolate and such is the spirit of all Protestants as is before fully declared According to which groundes are answered and explicated in particular all places which are obiected for this spirits authority As first That one and the same spirit doth work all these deuiding to euery one as it will is spoken first of reuelations and guifts extraordinary called gratis giuen not ordinary and permanent in the Church of God such as is this guift of interpretation of Scripture Also it is spoken of persons priuate the vulgar sort vpon whome this extraordinary guift is sometymes bestowed not of the Councels and Prelats to whose function as proper to it this guift or promise is annexed And if any priuate persons haue had this extraordinary guift as Amos a sheepheard Debora a woman who in the old Testament were Prophets and Origen who not yet a Priest was a Doctour and interpreter of Scripture they were priuiledges extraordinary and a few only which make not a generall rule for all and what they taught they taught not as Maisters who did either arrogate to themselues any proper authority or did teach any new doctrine or