bookes when being compared to those which were trulie knowen to be Hippocrates his owne they were iudged to be vnlike and because they were not knowen to be trulie his at the same time when the rest of his writings came to be knowne So the ecclesiasticall writings of men are no otherwise knowen whose they were but because in the times wherein euerie one wrote them he acquainted and published them to whom he could and from thence by a continued knowledge from one to another and farther confirmed they cap. 9. came to their posteritie euen to our times In like maner he concludes of the holy Scriptures If you will follow the authoritie of the Scriptures which ought to be preferred before all other follow that which from the times of the verie presence of Christ by the dispensations of the Apostles hauing beene kept throughout the whole world came commended and famouslie knowen to our times By all which it is euident that Augustine meant not to make the Catholike Church of his time the author of his beleefe touching the Canonical Scriptures but the Catholike Church of the first times who came neerest to the writing and deliuerie of the Scriptures from the hands of the Apostles and the Apostolike men that wrote them for whose testimonie and commendations sake the Church succeeding is also beleeued What is this to the supposed Catholike church of our daies by which you meane the Popes kingdome when euen the true Catholike church of later times neither hath nor chalengeth to her selfe any credit in this matter but as she can porduce the testimonie of the Catholike church in the first times Lastly Augustine there saith Nisi me commoueret Ecclesiae authoritas He only ascribeth to the Churches authoritie that it is a motiue and the first motiue to induce an vnbeleeuing man to thinke well of the Scriptures but hee resteth not in this motiue Hauing thus begun he proceedeth after in searching the Scripture to finde by what spirit they were written and by the authority and teaching of that Spirit as the vndoubted word of God to embrace them not man now but God himselfe inwardlie strengthening and enlightening his â—inde as he is before alleadged What makes all this for the authoritie of the Popish falsly called Catholike church to lead mens consciences into captiuitie by her interpretations or determinations either of the Canonicall Scriptures or of their sense Nay what makes this for such authoritie as vnder the Churches title you would claime to depriue Christians of any better assurance either touching the Scriptures or their sense then it receiued from the authoritie of the Church that is of men no lesse subiect to errourthen themselues But you would faine knowe how the Protestants that beleeue nothing but Scripture can by Scripture prooue against Luther that S. Iames his Epistle is Canonicall Scripture Euen in like manner as wee can prooue S. Pauls Epistles and other Scriptures inspired of God to be Canonicall Scripture For thinke you that that Spirit by whose inspiration holy men of God wrote the Scriptures doth not still breath in the same Scriptures by meanes of which Spirit the word of God Hebr. 4. 12. liueth and is mightie in operation and by that speciall vertue differeth from humane writings yea euen those that are written of Scripture matters Either then you must diuide the Spirit from the Scriptures when Gods children reade it which you cannot doe without dishonour to the Scriptures or you must needes confesse that out of the Scriptures inspired of God Gods children doe sufficiently prooue vnto their owne consciences and against all gaine-sayers that the whole Scripture and euery part thereof is Canonicall that 1 Cor. 2. 4. is a souereigne rule to guide the Church in all points both concerning faith and maners For as the Apostles preaching so his writing and all Scripture inspired of God hath in it selfe plaine euidence of the spirit and of power that our faith should not be in the wisedome of men but in the power of God Thus out of S. Pauls Epistles wee can prooue S. Pauls Epistles to be Canonicall And out of S. Iames his Epistle wee can prooue S. Iames his Epistle to be Canonicall and generally the whole Scripture prooues it selfe to be Canonicall and from it selfe the Church receiueth receiueth witnesse of it selfe If you be ignorant of this it is because you haue not receiued of the annointing of that Spirit by whom the Scriptures were inspired And now cease any longer to disport your selfe with this carnall question out of what Scripture the Protestants can prooue S. Iames his Epistle to be Canonicall The sheepe of Christ doe knowe the shepheards voice and they knowe it not by report but by it selfe they discerne it To conclude because there is danger in expounding the Scriptures contrarie to the true sense intended by the holy Ghost albeit not equall danger as in refusing the holy Scripture indited by the holy Ghost as Augustine insinuateth Confess lib. 12. cap. 23. 24. as in the greater that is the approbation of Canonicall Scriptures wee dare not remit all to mens voices though they be the Church so in that wherein errours is lesse dangerous yet dangerous too that is in determining the true sense of Scriptures we dare not build our faith vpon the wisedome of men because as hath beene alleadged out of Augustne we haue learned of our Redeemer in â—â—llo hoâ—ike spem pouere to put no trust in any man but onely in the plaine euidence of the spirit that speaketh in the Scriptures which so long as we doe with faithfull prayer and humble submission to his teaching according to the promise they shall be all taught of God weare assured to be led into all truth Isa 54. 13. Iohn 6. 45. necessary to saluation which security the Papists that rest in mens authority can neuer haue PAPIST Seauenthly wittingly and willingly they corrupt the text of holy Scripture for example to make the people beleeue that images are vnlawfull in Tyndals translation where Idols be forbidden vsually the word Image is placed in steed thereof and therefore in S. Iohn we find it thus traÌ„slated Babes keep your selues froÌ„ images 1. Ioh. â— 21. And for triall we will appeale to their later Bibles printed by Christopher Barker for there we read thus Little children keepe your selues from Idols PROTESTANT Not to stand long in these points so sufficiently answered long agoe by Doctor Fulke against Martine and Doctor Whitaker against Reynolds both of worthy and blessed memorie first it is so plain that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in the proprietie of the word signifie an image that Gregorie Martine neither can nor doth denie it Secondly as vse hath restrained the name Idoll from the generall signification to note onely wicked images and such as are abused to Gods dishonour so is it well knowen that both in vulgar and popular vse and also in the generall vnderstanding
seeke a vision of the Prophets then they shall find that by the iust iudgment of Ezek. 7. ver 6 God the law shal perish from the Priest and councel froÌ„ the Ancient Which at this day they all find who feed vpon the lying vanities of Popish visions being deluded by the painted vizard of the Church which you haue put vpon your faces Wherefore if you could proue your Church the true Church which you can neuer do yet should you stil come to short of prouing that you stand so much in need of that your Church cannot erre and therefore Praying to Saints Purgatorie Pardons c. must be beleeued because your Church teacheth them God grant that your seduced Clients Iere. 2. 13. may leaue these broken pits that will hold no water and haue recourse to the fountaine of liuing waters the holy scripture thereby to trie euerie spirit whether it be of God or no and not blindly beleeue euery spirit that saith Iohn 4. 1. it is of God Yea but say you If the Church maie erre in faith then might wee aswell be damned being members of the true Church as of the false that not for a wicked life but for a wrong faith which cannot be First you shewe of what force all your proofes are that you are faine so shamelesly to beg that without any proofe which all men know to be most false for is it so strange to you that a meÌ„ber of a true visible church may be daÌ„ned euen for matter of wrong beliefe Are al the members of euery true visible Churhc true and proper members of the mysticall body of Christ Know you not that Saint Paul saith to Galathians Behold I Paul say vnto euerie men that is circumcised Christ shall profit you nothing yee are abolished from Christ whosoeuer are iustified by the law yee are fallen from grace And yet they to whom he spake were members of a true visible Church Therefore the members of a true visible Church may be damned for a wrong beliefe Secondly albiet the true visible Churches may erre daÌ„nably as the church of the Iewes in condemning Christ the Arrians in denying his eternall Godhead yet the true Catholike Church which is the body of Christ cannot erre damnably nor any true member thereof and yet euery member of the militant Church may erre but not damnably for euery error is not damnable no not in matter of faith some build vpon the foundation Timber hay and stuble 1 Cor. 3. 12. c. so long as they build vpon the foundation they themselues shall be saued but shall suffer losse of their worke by the fiery triall of Gods word Confessing therefore the infirmity and ignorance euen of the true members of the true Catholike Church in this flesh which is such no one of them can haue immunity from error yet it will not followe that any true member of the Catholike Church can be damned and yet he may beleeue amisse in some points of faith God open the eies of the blinde that they may discerne your dangerous and damnable sleight You would haue all your disciples hold themselues contented only with the Coliars faith to beleeueth as the Church beleeueth althogh they know not what the Church beleeueth To the intent you may bewitch them this is your sorcerie you tell them the Church cannot erre meaning your Romish church therfore they may securly beleeue whatsoeuer you bid theÌ„ so doing shall vndoubtedly be saued A coÌ„pendious Religion promising vnto men saluation without taking any paines to know the truth of God to search the scriptures to trie the spirits and to discerne of the true faith But what saith the scripture He that beleeueth and is baptized shall be saued he that beleeueth not shall be damned And what must Mark 16. 16. they beleeue that shall be saued That which the Apostles teach what must the Apostles teach All that Christ commanded Then must euery beleeuer discerne the truth of his Matth. 28. 20. faith by the vndoubted commandement of Christ that he may haue vndoubted comfort of his owne saluation Men will not take money for currant before they haue tried it by touch and weight and will any be so desperatly foolish as to beleeue euery spirit and receiue euery doctrine not trying by the touch of scriptures and the weights of Gods sanctuarie whether it be of God or no Yea but S. Paul affirmeth that the Church is the pillar ground of truth And this ought to be a great comfort to all vnâ—earned Catholikes It ought so indeede and to the learned too that the Oracles of God are committed to his Church and there onely the sheepe of God may heare the voice of their Shepheard Howbeit the vnlearned Catholiks shall be much abused if they suppose this Church to be the supposed Church of Rome or thinke that truth is pinned vpon any Iohn 10. 27. one churches sleeue or is indefinitly committed to the whole Church without submission to the trial of scriptures What is truth the scriptures onely shew where that truth is preserued and taught there is the true Church For the Church is the pillar ground of truth By the scriptures therfore all true Catholikes must learn to know the true church and receiue the truth of the scriptures from the mouth and by the ministrie of the church but not vpon the bare and onely cred it of the church For to omit Theophilact who interpreteth truth in this place as opposit to Iewish shadows which sense may very well be followed and so you haue no shew of helpe here Chrysostome vpon the place giueth this sense Hoc est enim quod fidem continet ac praedicationemâ— quippe verit as Ecclesiae columna firmaâ—entum est This is that which keepeth faith and preaching for truth is the pillar and firmament of the Church Where you see the church ministerially keepeth faith and preacheth the word as the Pyramis in Paris did keepe the memorie of your Iesuitical parricide but in a nother sense the truth by Chrysostoms iudgmeÌ„t is the pillar and firmament of the Church And Dyonisius Carthusianus Estque columna firmamentum verit atis id est verit atem Euangelicam fortiter portat c. The pillar and ground of truth saith he that is it doth stroÌ„gly beare the truth of the gospel note the truth of the Gospel which the church hath receiued not any truth inueÌ„ted or taught by the church without or beside the Gospell Therefore out of this place we thus conclude against you The Church of God is the pillar and ground of truth that is beareth the truth by the preaching of the Gospel before men The Church of Rome is not the pillar and ground of truth for it beareth not the â—ruth before men by the preaching of the Gospell but her â—â—ue superstitions Inuentions besides the Gospell and contrary to the Gospell at praier to Saints Purgatory
is the heauenlie sacrament which trulie representeth Christs flesh is called Christs bodie but improperlie wherefore it is called after the sort thereof but not in truth of the thing but in a signifying mysterie So as the meaning is It is called the bodie of Christ that is it signifieth And in a word because you bite so hard vpon the word Sacrifice wheresoeuer you finde it in Augustine or others let Augustine himselfe interprete what force that word hath how it is to be taken A true sacrifice saith he is euerie worke which is done that by a holie felowship we may cleaue fast to God De Ciu. Del. lib. 10. cap. 6. to wit referred to that end of good by which we maie truelie be blessed Which in the end of that chapter he applieth to the sacrament This is the sacrifice of Christians we being manie are one bodie in Christ vvhich also the Church in the sacrament of the Altar knovven to the faithfull doth frequentlie obserue Thus haue you no helpe from Augustine for your grosse opinion of carnall presence and for your Popish sacrifice and consequently by your owne forcible reason from none of the rest of the Fathers for no reason as you say can moue vsto thinke that he did in so important a matter dissent from all others of his time Now therefore out of the examination of those fewe questions let all such as be desirous of truth and salution of their soules discerne what helpe you haue from venerable antiquitie for your Popish and Romish Superstition PAPIST The third reason Sundrie points of our Religion generallie mislâ—ked by our adnâ—rsartes befor all that true according to their owne principles and consequentlie agreeable to sacred Scripture this though it seeme strange yet is iâ— thus plainlie proued In their communion booke authorised by act of Parliament we finde prescribed hovv the sicke person ought to make a speciall confession of his sins to the In the visitation of the sicke special confession Priest and it vvill not helpe them to saie that they are not bound to confesse al thir sins but such only as do trouble their coÌ„science for vvhat if all that come to minde do trouble them as vve thinke all should seing all according to their doctrine be mortall and damnable And besides gladlie vvould I knovv that text of Scripture vvhich commandeth the confession of some sinnes and not of all let them name the place Secondlie vve find there also prescribed how after confession the Priest must absolue him in this maner Our Lord Iesus Christ c. and by his authoritie committed to Absolution from sinnes me I absolue thee from all thy sinnes In the name of the Father and of the Sonne and of the holy Ghost What vvords for the Priests absolution can be wished more plaine being the same in English vvhich in Latine be vsed in the Catholike Church PROTESTANT No doubt you were put to your shifts when out of ProtestaÌ„t principles you would take in hand to proue the truth of Popish religion which either you do to spende some time in idle talke to no purpose or else you must needes ascribe the credit of truth to Protestant principles for thus your reason must be framed VVhatsoeuer agreeth vvith the Protestant principles is true Sundry points of Popâ—sh religion agree vvith Protestant principles Therefore sundrâ—e points of Popish religion are true We thanke you for yeelding true witnes to the Protestant religion and yet we thanke you not much for sure it was against your will and was onely vpon some hope to countenance Poperie by the meanes Againe see another reason of your owne making for the truth of Protestant religion Sundrie points of our religion are true according to the ProtestaÌ„t principles and consequently agreeable to sacred scripture Bring your owne reason into forme will it not be this VVhatsoeuer is true according to Protestant principles is agreeable to sacred scriptures Sundrie points of Poperie are true according to Protestant principles Therefore they are agreeable to sacred scriptures We thanke you the second time for confessing so cleerly that the principles of Protestant religion are agreeable to sacred scriptures And in kindnesse towards you for your double testimony so frankly affourded for the truth of Protestant religion wee are bounde to yeelde thus much vnto you that if any point of Poperie be true according to the principles of our religion then surely it is agreeable to sacred scriptures For surely all the principles of Protestant religion are agreeable to sacred scripture as very ingeniously you haue confessed and I hope will not reuoke But indeede strange it were as out of a faint heart you confesse that any point of Popery should be true according to Protestant principles and therefore doubtles you are out of hope to proue any point of Poperie true by that meanes Let vs see then what be the points Our Communion booke vvould haue the sicke person visited to make a speciall confession of he feele his conscience troubled vvith any vveightie matter and vvhen he hath so done vvilleth the Priest to absolue him by the authoriâ—e of Christ What of all this Is this popish Eareshrift the booke saith a speciall not an auricular confession Secondly doth the booke set the sicke mans conscience vpon the rack to reueale to the Priest all his sinnes by number with the time place and manner as without which he cannot be saued you finde no such matter there onely the Church giues him aduise for the ease of his conscience to vnburthen himselfe by confession of those sinnes which at that time trouble his conscience Thirdly if no sinne at that time trouble his conscience he is not willed to make any confession and if any sinne hath troubled his conscience in former time if by confessing the same to any faithfull Christian brother he haue receiued comfort to the peace of his conscience before the Priest come to visite him he is not insnared with any scruple of conscience that except he confesse it to the Priest he cannot be forgiuen You obiect First what if all his sinnes that come to minde trouble his conscience as you thinke all shoulde seeing according to our doctrine all be mortall and damnable I answere what if they do not trouble his conscience then doth our booke require no confession at his hands wheras all must of necessity come to your Popish shrift whether their consciences be troubled or no. And by the way all men may see what peace of conscience Popery breeds that leaues men vnder the torture of an accusing conscience for all the sinnes they can remember and that euen in the howre of death The holy Apostle Saint Paul 1. Tim. 1. 13. remembreth that in former time he had beene a blasphemer a persecutor and oppressor yet was not his conscience troubled at this time for he addeth presently that hee was receiued to mercie It could not be that he should apprehend and applie to
are your expositions Your last meanes is the Decrees of generall Councels Can you bring vs the Decrees of generall councels touching all Scriptures what sense they doe and ought to beare If not then belike there is no knowne sense of any other Scriptures then such as generall Councels haue expounded the rest are buried in obscurity But Augustine will not yeeld to that who among other meanes to finde out the true interpretation of Scriptures aduising diligently to search for both De Doctr. Christ lib. 2. cap. 9. such precepts of good life and rules of faith as are plainely set downe in the Scriptures whereof the more a man findes the more capable he is vnderstand the Scriptures yeelds this reason of his aduise In his enim c. For in those words which are euidently set down in the Scriptures are found al those things which containe faith and maners of life Next do generall Councels all agree in one in this also Augustine is a witnes against you writing against the Donatistes who pleaded Cyprians letters Cyprians sentence Cyprians councell But Augustine preferreth the holy Scripture aboue all the writings of Bishops yea aboue all generall Councels allowing the Scriptures alone to haue certaintie and vndoubted truth in them but all the writings of Bishops yea the determinations of Councels to be subiect to the correction of other Bishops after them and likewise of other and later Councels his wordes touching the Councels are Ipsa enim concilia c. For the verie Councels De baptis cont Douat lib. 2. cap. 3. which are held through euerie Region or Prouince doe without all doubt giue place to the authoritie of plenarie or generall Councels which are held from out of all the Christian world and the verieplenarie or generall Councels the former oftentimes are amended by the later when by any experiment of things that is open which was kept close and that is knowen which did lie hid What could haue beene more plainely spoken to bring into order not onely all mens writings but euen generall Councels also to be iudged by the Scriptures and not to iudge ouer the Scriptures Wherefore were it true that you so vainlie boast of that you had the consent of ancient Fathers and the Decrees of generall Councels for you yet were these no sure foundation to build our faith vpon Neither doe wee take it to be any disgrace vnto vs that we refuse to receiue our faith and vnderstanding in the mysterie of godlinesse from men because wee feare the curse which is against the man that trusteth in man and maketh flesh his arme yea rather wee account it an honour to vs both before God and man Ierem. â— â— that wee together with the whole true church of God are built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the head corner stone that we trie euerie spirit by the Scriptures whether it be of God or no that we prooue Eph. 2. 20. 1. Ioh. 4. 1. 1. Thes 5. 21. Act. 17. 11. Ioh. 5. 39. Esa 8. 20. all things as the men of Beraea did by searching the Scriptures according to the commaundement of Christ and holde that which is good that we haue recourse to the law and to the testimonie and whosoeuer speake not according to that word we holde them to be in darknesse and to haue no light in them From this hold you shall neuer driue vs and yet thanks be to God you haue hitherto beene beaten at your owne weapon and for the principall points of faith and religion haue beene put to silence by a cloud of testimonies both out of auncient Fathers and Councels howsoeuer your brasen foreheads cannot blush nor your leaden hearts relent but still you will crie Fathers Fathers Councels Councels PAPIST Secondly to giue more light and force to the former reason concerning the aucthoritie of Fathers I say that one or two or a few of them may be deceiued and therefore such particular opinions we admit not and so refuse S. Cyprian about rebaptization so we make no doubt but the vniforme and generall consent of them liuing in diuerse and farre distant places and at diuerse times cannot but proceede from the Spirit of all truth that gouerneth the Church and therefore S. Austine speaking of the Fathers that liued Contr. Iuli. lib. 2. cap. 10. before his time hath these excellent words That which they found in the Church they helde fast that which they learned they taught that which they receiued of their fathers the same they deliuered to their Children S. Paul likewise saith that Christ hath Eph. 4. 11. 14. giuen Pastors and Doctors that flourished in the primitiue church and the Protestants cannot deuie but that with their pens and labours they did defend the faith against the Arians Pelagians Donatistes and manie more such pestilent heretikes PROTESTANT First we haue shewed you before that by the iudgement of Cardinall Caietane whom Andradius defends in it it is lawfull yea and necessarie sometimes in interpretation of Scriptures to leaue the streame of the Fathers and follow a diuerse interpretation from them all which might at no hand be admitted if as you presume wherein they generally consent they had beene all guided by the spirit of truth Andradius doth not onely say so but giues good reason for it The literall sense of Scripture saith he doth onelie yeeld arguments to confirme points of religion But the Fathers in infinite staies of the old testament chieflie do leaue the literall sense and follow the tropologicall or allegoricall sense In deciding of Doctrines then which is to be done by the litterall sense what helpe shall we haue from the consent of Fathers who very seldome giue the litterall sense Another reason hee giues that the Fathers in giuing the sense of Scriptures haue giuen verie diuerse sense and vnlike one to another Where then shall wee finde that generall and vniforme consent that you speake of Secondly the spirit of all truth neither guideth the whole church nor any member therof otherwise or by any other instinct then by from the holy Scriptures whereby euery spirit is to be tried So farre then as the Fathers either seuerally or ioyntly doe accord with the manifest truth of Scriptures we follow them without doubting whatsoeuer they deliuer swaruing manifestly from the Scriptures we leaue what they haue probably spoken we receiue as probable alwaies reuerencing their antiquitie gifts and labours but not accounting their iudgements the rule of our faith Thirdly you much abuse S. Augustine in drawing his words which yet serue not your turne from his meaning Lib. 3. cap. 7. manifestly set downe in other places Depeccat merit remiss hauing before alleaged against the Pelagians Cyprian Ierome he addeth this caueat I haue not recited these things to anie such end as if we leaned to the sentences of anie disputers whatsoeuer they were as to Canonicall authoritie but that
time and is far from the largenesse of the whole church of Christ Your third reason is Then were it not also the pillar and ground of truth as S. Paul affirmeth Let vs also bring this reason into forme The pillar and ground of truth cannot erre The Church is the pillar and ground of truth Therefore the Church cannot erre First what is this to generall Councels which are not that church which S. Paul calleth the pillar and ground of truth but at the best onely some part of it that church is the house of the liuing God which extends it selfe more largely both in regard of persons and times then to the number assembled in some generall councels in some times of the church Whereby it commeth to passe that as before hath beene noted out of Augustine generall councels haue corrected prouinciall and the later generall councels haue corrected the former Wherefore some generall councell or councels may erre and yet the church remain still the pillar and ground of truth Secondly the Church is called the pillar and ground of truth as hath bene shewed because the Oracles of God are committed vnto it which the church keepeth faithfully to the worlds end By which as by an vndoubted marke the true Church is knowne from the false For the false church casteth away and corrupteth the Scriptures neither doth vphold and beare vp the truth by the preaching of the Gospell as is manifestly seene in the Apostaticall church of Rome Contrariwise the true church conserueth the records of Gods truth and preacheth the doctrine of the holy Scripture for the gathering of the Saints and the edifying Ephes 4. 12. Mal. 2. 7. of it selfe Howbeit as the Priest whose lips should preserue knowledge and at whose mouth they should inquire the law may sometimes faile in the knowledge and shewing of the law So the visible church may in some points of truth hold erroneous opinions and yet continue still the pillar and ground of truth to wit of that truth which is necessarie to saluation in the true knowledge and custodie whereof the true Church shall neuer deceiue nor be deceiued The Apostles and Disciples of our Sauiour Christ at the time of his ascention were the onely true visible church of Christ who vndoubtedly were the pillar and ground of 1. Tim. 6. 3. truth holding fast the foundation which is Iesus Christ and keeping the wholesome word which is according to godlinesse Act. 1. 6 yet did they erre in the matter of restoring the kingdome to Israel Thirdly as before hath bene shewed out of Chrysostome The truth is the pillar and firmament of the Church For as Augustine August 〈◊〉 166. faith to the Donatists In the Scriptures we haue learned Christ In the Scriptures vve haue learned the Church Vnderstanding therefore pillar ground or firmament for the strength stay or foundation the truth is the strength stay and foundation of the church which is built vpon the foundation of the Eph. 2. 20. Apostles and Prophets Iesus Christ himselfe being the head corner stone But the church is the pillar and ground of truth as Galath 29. Cephas lamet and Iohn were counted to bee pillars because by their preaching the Gospel was greatly vpheld Fundatores Ecclesiae erant sustentatores They were founders of the Church and vpholders as Haymâ— noteth out of Augustine So the Church layeth the foundation of truth and beareth vp the truth by confessing and preaching Inqua solu as Primasius noteth nunc veritas stat firmata que solatotum edificium sustinet veritatis that is In vvhich alone the truth novv standeth grounded and which alone beareth vp the vvhole building of truth Not that the church is as Ladie ouer the truth but as an handmaide to the truth Therefore as Peter being a pillar was yet subiect to error so the church is not free from all error although it be the pillar and ground of truth The Protestants therefore that embrace that truth which the true church teacheth according to the Scriptures haue the true sense of the Scriptures and not the Papists that build vpon variable and vncertaine definitions of men not examining them by the infallible and cleere doctrine of the Scriptures PAPIST Fiftly S. Peter saith that no prophecie of Scripture is made by 2. Pet. 1. 20. priuate interpretation Priuate interpretation 〈◊〉 haue none seeing vve interpret them according to that sense vvhich consent of antiquitie and the authoritie of Gods Church deliuereth and the Protestants haue none but priuate seeing their doctrine is that euerie one must examine by the touchstone of the Scriptures vvhat others do teach and so to admit or reiect it as they find it agreeable or not to the vvord of God vvhich if it be not priuate interpretation there can be none sound in the world For vvhat can be more priuate then for euerie priuate vnlearned artificer to make himselfe iudge ouer all and to sentence this mans doctrine as agreeable to Gods vvord and to reiect the common opinion of manie more yea though of ancient Fathers and generall Councels as contrarie to sacred Scripture and yet this is common amongst our aduersaries as daily experience informeth vs. PROTESTANT Priuate interpretation in this place of Peter is opposed to the interpretation of the spirit as in the wordes plainely appeareth and not one mans interpretations to manie mens as you pretend For all mens interpretation if it be humane comming of their owne sense and not taught by the Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their owne which you call priuate The gift of interpretation as other spirituall gists is of the spirit 1. Cor 13. 10. Luke 24. 45. of God who openeth the hearts of men to vnderstand the scriptures As he opened the heart of Lydia For otherwise as the Act. 1â— 14. veile remaining vpon the hearts of the Iewes they could not see into the end of the law but vvhen the vâ—â—le vv is taken away 2. Cor. 3. 16. from their hearts then by a right vnderstanding of the Scriptures they were conuerred vnto Christ So while the vaile of carnall wisedome which is foolishnesse vvith God is 1. Cor. 1 10. Rom. 8. 7. 1. Cor. 2. 24. vpon the hearts of men they cannot discerne the wisedome of God reuealed in the Scriptures For the Scripture and the true sense thereof is spiritually discerned and onely the Ioh. 6. 45. spirituall man discerneth all things By this spirit are all that beleeue taught of God and euerie man that hath heard and learned of the Father commeth vnto Christ This spirit by the Act. 8. ministerie of Philip led the Eunuch to the true sense of the Prophet Esay Neither Philip nor any of the disciples could giue him the spirit of discerning Neque enim saith Augustine De Trinit lib. 15. cap. 26. aliquis discipuloruns eâ—as dedit spiritum Sanctum For none of his disciples gaue the holy Ghost Neither