Iudocus Ruesten in his first tome defending the Councell of Trent against Kemnitius 4. Secondly a thing may be conteined in expresse words in the holy Scriptures as that Christ is borne suffered and risen againe c. And in this sense we deny that the whole word of God is conteined in the Scripâ—uâ—e That obiection of our Aduersaries by this may easily be answered when they say that we affirme that Traditions are the vâ—written word of God yet we goe about to proue theÌ„ by Scriptures For we do not proue euery particuler Tradition by expresse words of Scripture but we only deduce and gather them out of it and conuince in generall that there are Traditions 5. The third thing which is to be considered is that our Aduersaries being conuinced by truth doe acknowledge that many things were deliuered vnto vs by the Caluin coÌ„t 4. sess Con. Trident. in â—ntid Beza denotis Eccles tom 3. Tract Theoâ— p. 137. edit Anni 1582. Apostles besids those which are written But say they those were only externall rites and ceremonies seruing only for the ornament or discipline of the Church but nothing concerning doctrine of fayth was deliuered by the Apostles which they haue not set downe in writing So Caluin and some others which follow his opinion Wherfore it remayneth for vs to proue that not â—â—ly external ceremonies but also those which belong vnto the doctrine of fayth were deliuered vnto vs by the Apostles that they were neuer expressely â—et downe in writing 6. The fourth thing is that seing our Aduersaries cannot deny that which was obiected vnto them by Catholikes to wit that the Scripture in many places maketh expresse mentioÌ„ of the word of God preached deliuered and diuulged ouer the whole world as we haue already declared euen out of the holy Scriptures they are wont to answere that long since in the Apostles tyme this Word of God was deliuered preached and not written but the Apostles after wards set downe in writing all the preached word of God or at the least as much therof as was necessary vnto saluation The which solutioÌ„ albeit it be very weak and friuolous seing that it relieth vpoÌ„ no sure ground yet notwithstanding tâ—at it may more fully be confuted we will declare hereafter that many of the chiefest points of faith were not expressely set downe in writing by the Apostles And thus much of the state of this Question CHAP. II. Out of the first and chiefest principles of faith it is clearly conuinced that there are Traditions THE first argument wherby we proue Traditions is taken out of some of the chiefest principles of faith For there are three chiefe and most necessary points of faith yea the câ—ieâ—e grounds of our whole faith which are not to be found expressely in Scripture 2. The first that there must needes be some Catalogue or Canon of the sacred Bookes aswell of the old as of the new Testament the which all Christians with an assured faith should imbrace as a most certaine and an vndoubted truth and this is a very necâ—ssary point of faith yea of it dependeth the authority of all the bookes of holy Scripture because by this Canon the sacred and true books of Scripture are discerned and made knowne from all those which be Apocriphall especially because aswell in times past as in these our daies there hath bin so many and so great Controuersyes about the Canonicall and Apocriphall bookes of Scripture and such a Canon was altogeather necessary aswell in the auncient Church before Christ as in our present Church after Christes tyme the which also our Aduersaries themselues haue learned by experience For they haue also placed their new Canon of the books of holy Scripture in their Consession made at Confess Ruâ—ellana Act. 3. â—ochell and in the later end of some of their Bibles and yet neyther in the time of the old Testament nor in the tyme of the new Law was this CanoÌ„ euer written downe in the Bibles themselues 2. I know our Aduersaries that they may escape this argument do runne to the inward instinct of the holy Ghost wherby say they we know what book is Canonicall and what is not But this answere is refuted reiected before where we haue shewed that the holy Ghost doth not moue vs to belieue any thing with the Catholike faith which is not the word of God If Suprac 5. therfore the holy Ghost moue vs to belieue that some bookes are Canonicall and some are not it is necessary that this be the word of God We aske therefore of them whether this is the written word of God or the vnwritteÌ„ if it be the written word in what Booke or Chapter is it to befouÌ„d if it be no where to be found our Aduersaries must needs coÌ„â—esse that by the instinct of the holy Ghost they also belieue the vnwritten word of God or Traditions 3. The second principle of faith is that we must necessarily with an assured and firme faith belieue that all those Bookes eyther of the old or of the new Testament which we now retaine are safely deliuered vnto vs entyre aâ—d vncorrupted through so many handes so many ages so many vexations and persecutions of the Christians for otherwyse the whole credit and authority of those bookes will decay and perish But this is no where extant or written for neyther the Prophets or Apostles haue euâ—r written that their bookes should neuer be falsified or corrupted by any yea it appeareth sufficiently Supra c. 9. 10. 12. 13 by that which hath byn already said that they were falsified and corrupted in many bookes by the Iewes and Hâ—retâ—kes Let our Aduersaries therfore tell vs where it is written that this holy Scripture which we haue now is not corrupted or falsifyed 4. The third principle of fâ—yth is the true sense of the letter For the true word of God consisteth rather in the true sense or meaning of the words then in the words Supra cap. 3. themselues as we haue declared before But the true sense of the words that is to say in what sense or meaning the words are to be vnderstood eyther properly or figuratiuely cannot be had from the holy Scripture alone but also from the doctrine and Traditions of the Church as we haue sayd before in the fourth Chapter wherby it also followeth that the writteÌ„ word of God conteyneth in it the least part of the word of God to wit the bare letter only but the word of God preached and deliuered keepeth and professeth vnto vs the cheif part of the word of God that is to say the true natiue sense of the same S. Basil l. de Spir. sanct c. 27. Brent contra Petr. â— Soto in suis prologom Kemnit cont 4. sess Conc. Trid. cùm agiâ— de 2. gen Tradiâ— 5. And this is that which S. Basil sayth that those who reiect the vnwritten points of fayth as indiscreet persons do
faith is the ground of the Church we speake of the generall faith of the whole Church 19. There are other arguments of our Aduersaries but we may easily answere Canus l. 2. de â—ocis Theol. c. 8. Bellar. l 3. deverbo Dei c. vlt. therunto by that whiâ—h hath byn already said the which Melâ—hior Canus and Bellarmine do prosecute and handle more at large vnto whom we referre the Reader For they are borrowed of the Anabaptists Libertines wherby the authority of the holy Scriptures themselues is no lesse diminished and infringed then that of the Church CHAP. VII That the Church doth not only giue a bare testimony but also authority to the Scripture THIS matter is heere briefly to be examined that it may more clearly be vnderstood how necessary the Churches approbation is to the establishing of the authority of the holy Scriptures But to the end that it may more clearely appeare wherof we dispute in this place it is to be considered that seing that our Aduersaries cannot deny but that the Church aâ—â—oardeth some testimony to the holy Scriptures they affime that this testimony of the Church is only a bare testimony and not a testimony of authority 2. For there are two kindes of testimonyes The one is called a testimony of authority because vpon it the truth of the things testified dependeth Yt is called also a necessary testimony because without it the thing in question is not sufficiently testified The other is called a bare testimony and not necessary that is to say when such a testimony is not so necessary because the matter is otherwise Ioan. 1. v. 7. sufficiently testified Such a testimony was that which S. Sohn Baptist gâ—ue of Christ For Christ had sufficient testimonies besides 3. Of the former testimony of authority Christ saith But I do not receyue my Ioan. 5. v. 34. 36. Ibid. testimony from men to wit the testimony of authority necessary For of the bare testimony he had spoken a little before You sent vnto Iohn and he hath giuen testimony to truth But this was a bare testimony wherfore Christ a little after said I haue a greater testimony then Iohn for the workes which the Father hath giuen me to profit them the very works which I do giue testimony of me that the Father hath sent me And the Father that sent me himselfe hath giuen testimony of me All which saith Christ of the testimony of authority Our Aduersaries therefore say that the Church giueth only a bare testimony to the Scriptures as S. Iohn gaue to Christ but she giueth not a necessary testimony or that of authority 4. But that the testimony of the Church is altogether necessary as that Matt. 3. v. vlt. Matt. 17. v. 5. wherof the authority of the Scriptures dependeth is very manifest by that which is said in the former Chapter And by that also which we alleadged in the first disputation where we shew that there is now no firme testimony wherby we may know certainly which booke is canonicall and which not besides the testimoniy of the Catholike Church For now neyther are the miracles wrought which God did in tymes past neyther doth God speake immediatly by himselfe as he spake in the baptisme and transfiguration of Christ VVherefore there remayneth only the third ordinary manner wherby God speaketh by the mouth of the Church The Church therfore doth not giue a bare testimony only to the holy Scriptures but the testimony of authority to wit that wherof the authority of the Scriptures dependeth as concerning vs and our knowledge 5. Moreouer if the doctrine of S. Paul stood in need of the Churches approbation as we haue already proued out of Supr c. 3. §. 13. huius Controu the Scriptures much more S. Lukes Ghospell who was oÌ„ly S. Pauls choller stood in need therof as Tertullian witnesseth especially because S. Luke receyued not those things which he wrot by reuelation from God Tertu l. 4. contra Marâ—â— 2. Luc. â— v. 2. as S. Paul did but by tradition from others as he hymselfe writeth And the same also may be said of S. Marke whose Ghospell as S. Hierome writeth the Apostle S. Peter approued and by his authority he commaunded it should be read in the Church 6. But neyther is it true that some say that the authority of approuing the Canonicall bookes was only resident in the Apostles and the primitiue Church but the ensuing Church hath it not For the Apostles did not approue all the Canonicall bookes of the new Testament For if they had donne so there had remained no doubt of many of them for many ages after the death of the Apostles euen among Catholike good men as we Supra ca. 5. Contr. 1. haue noted before But many yeares after the Apostles tyme by the generall Councells and Decrees of the Church some bookes were approued wherof there was before some doubt 7. Yea more then six hundred yeares after Christ there were many Catholikes who did not receyue the authority of the Toletan Concil c. 16. Apocalyps as appeareth out of the fourth Toletane Councell 8. And that which is more before the Councell of Trent ther were many Catholikes who thought that it was lawfull for them to doubt of all the bookes of the new Testament the which in tymes past S. Hierome seemed to iudge as doubtfull as are the Epistles of S. Iames the second of S. Peter the second and third of S. Iohn the Epistles of S. Iude the Epistles to the Hebrewes and the Apocalyps And if it had not byn for the Councell of TreÌ„t or some other new Decree of the Church none would as yet condemne them as Heretikes who called those bookes in question 9. By that which hath byn sayd it appeareth manifestly that the Canonicall Scriptures receiue their strength and authority not from the approbation of the primitiue Church but rather from the approbation of the Church succeeding yea euen of this present Church to wit of the Councell of Trent 10 Lastly albeit the present Church should not haue the authority of approuing Scriptures as these men say yet notwithstanding for three other reasons the authority testimony of this present Church is necessary First because we know not certainly what bookes the primitiue Church hath eyther written or not writen approued or reiected but by the testimony of the present Church Secondly neyther do we know whether those bookes came vncorrupted vnto vs or no but by the same testimony Thirdly because we cannot otherwise know which is the true sense of those bookes CHAP. VIII The Argumentes of our Aduersaryes are confuted THE first argument of our Aduersaries is The Church is grounded vpon the word of God and by the word also of God â—t is ingendred nourished and gouerned and it is subiect to the word of God as to the words of her spouse I answere our Aduersaries do in a manner coÌ„found the writen word of God
East Indies to the VVest and they Malac. 1. v. 12. coÌ„pas the whole globe of the earth to the end they may preach the fayth of the Roman Church euery where Wherefore the fayth of the Roman Church is preached receiued in this ouâ— age in many more remote places of the world theÌ„ euer it was in the Apostles tyme the which is most assuredly testifyed by the letters and books euen of them who write what themselues haue seene 15. Fiftly the Church is the Citty of Christ placed vpon a mountaine which cannot be hidden so the Church of Rome Matt. 5. v. 14. hath alwayes byn visible euer since the Apostles tyme neither can it euer be hidden By these it appeareth that all the true properties of the Church of Christ agree to the Church of Rome 16. But that they cannot agree with any other it appeareth sufficieÌ„tly by that our Aduersaries can assigne no Church which can haue these properties Wherfore it is necessary that they confesse the Church of Rome to be the true Church of Christ or truly which is most absurd that Christ hath wanted and beene depriued of his spouse now for the space of a thousand yeares and more as also to haue wanted his body Citty Kingdome and Inheritance CHAP. IIII. That the Church of Rome is the true Church of Christ is proued by the offices of the true Church IN the precedent Chapter we haue Supr 18. huius Controuers § 3. 4. 5. proued that the Romane Church is the true Church of Christ by the properties of the same now it remayneth that we proue it by the peculiar offices and functions of the true Church many reasoÌ„s may by deduced out of these but we will briefly touch only the chiefest 2. The first reason is taken from those very signes which our Aduersaries assigne that is to say the true and sincere preaching of the word of God and the lawfull administration of the Sacraments which are indeed offices and not signes of the Church as we hane sayd before but whether they be signes or offices by them it is euidently proued that the Romane Church and no other is the true Church of Christ But for the space of a thousand yeares last past the Sacraments were no where lawfully administred nor the word of God sincerely preached but in the Church of Rome For our Aduersaries cannot name any Church wherein these things haue beene done Therefore eyther the Roman is the true Church or els Christ hath had no Church for the space of a thousand yeares and more Calu. l. 4. Inst c. 2. sect 11. 21. Beza de notis Eccles p. 145. in fine Geneu edit an 1582. 3. Neyther must our Aduersaries answere vs with Caluin and Beza that their Church indeed remained in the Popedome for they cannot find it any where els yet halfe destroied and filthily corrupted and defaced with many errors For heere we inquire after the true Church of Christ and not such a prophane and filthy Church which Caluin describeth wherein Christ as it were lyeth halfe dead and buried the Ghospel ouerthrowne Calu. sect 12. citat piety banished the worship of God almost quite abolished for such a Church is not indeed the true Church of Christ but a denne of Diuells 4. Moreouer they must not heere run to any inuisible Church altogeather vnknowen both to themselues and vs the which our Aduersaries seeme to establish For we haue sufficiently declared before Supr c. 4. huius cont that the true Church of Christ hath bene alwayes visible Wherefore it is necessary they shew vs some other visible besides the Roman Church wherin for a thousand yeares past the Gospell hath bin publikely preached in the same manner they preach it now and the Sacraments publikely administred as they are now and that continually also without interruption Or truely they must confesse that the Roman Church is the true Church of Christ For in this the old and new testament hath alwayes byn publikly preached without any intermission and all the Sacraments publikely administred and that sincerely and lawfully according to the Doctrine of Christ and his Apostles as we wil here after declare in the CoÌ„trouersyes concerning the Sacraments 5. The Lutherans that they might auoid Vide câ—nsuram Orientalis Ecclesiae â— Stanislaâ— Socolonio Polono ex Graeco in LatinuÌ„ conuers this argument fled to the Grecian Church where they affirmed the true Church of Christ remayned But they were presently reiected and condemned by them as may be seene in the answere of Ieremy the Patriarch of Constantinople to the Germanes written in Greeke in the yeare 1576. Neyther do the Grecians disagree from the Roman Church in those pointes which are now adayes in Controuersy but in that one article of faith wherin they affirme that the holy Ghost doth only proceed from the Father and not the Sonne The which error euen all Rupell Confess Art 6. our Aduersaries which follow Luther and Caluin do condemne aswell as we 6. The which when the later Sectaries well perceaued they were forced at length to fly to those Heretikes which were in tymes past condemned by the whole Church amongst whome they seek for their Church Where we are to consider three thinges against the great boldnesse of these men 7. The first is that the true Church hath alwaies continued as we haue declared Cap. 3. huius Contâ— Geneb in Chron. Coccius Tom. 1. l. 8. art 2. Histor Magdeb. Luâ—heran before out of the Scriptures But these men can neuer shew a continuall succession of Heretikes of what religion soeuer they were but only an interrupted continuance and that sometymes for a great space togeather The which may easily be vnderstood by Genebrard Coccius and all other Ecclesiasticall writers of what religion soeuer they be 8. The second Our Aduersaries cannot proue all their pointes out of any one ancient Heretike but they borrow Lyndanus in tabulis Coccius Tom. 1. lib. 8. Art 3. one heresy condemned in tymes past of one and another of some other as Lindanus and Coccius very well declare at large 9. The third is that our Aduersaries must needes confesse that those of whome they haue begged and borrowed Sander lib. 7. dâ— visibili Monar Eccl. Prateol in Elench Hâ—ret Coccius Tom. 1. l. 8. Art 3. 4. their doctrine did erre fouly in many pointes of faith and therfore there could be no true Church among them Yea euen those ancient heretikes haue firmely and constantly belieued many points with vs against our Aduesaries as Doctor Sanders Gabriel Prateolus and Coccius do manifestly declare 10. The second reason The office of the true Church is to bring forth children to God that is to say to conuert Infidels and Gentills from their Idolatry to the Catholyke faith This the Râ—man Church hath performed not only in the first fiue or six hundred yeares after Christ as our Aduersaries confesse but in euery
wrong and damnify the chiefe parts of the Ghospel yea they euen as it were coÌ„tract or bring the whole preaching of the Ghospell to the bare name thereof 6. Many of our Aduersaries who deale more sincerely with vs conuinced by these arguments do acknowledge that these grounds or principles of our faith are only to be had by Traditions without any written word of God as Ioannes Brentius and Martin Kemnitius who adde also that those Traditions which doe not repugne to the written word of God are to be admitted and receiued and that those only are to be reiected which are opposit vnto the holy Scriptures 7. But whatsoeuer our Aduersaries do answere it is altogeather necessary that they confesse these three principles of our fayth do belong indeed to the very word of God it selfe They must also needs confesse these are not extant in plaine and expresse tearmes in any booke either of the old or new Testament out of which necessarily followeth that the whole intire word of God is not conteyned expresly in the holy Scripture CHAP. III. Wherein it is proued out of other particuler poynts of fayth that there are Traditions THE second argument whereby we proue Apostolicall Traditions is taken out of other particuler poynts of fayth the which almost all our Aduersaries belieue with vs albeit they be no where expressely conteyned in the Scriptures There are many poyntes oâ— sayth of this sort wherof for example sake we will alledge some few But to the end we may vse our accustomed breuity we will rehearse only those which do also manifestly shew out of this opinion of our Aduersaries that nothing appertayneth to the doctrine of fayth which is not expresly conteyned in holy Scripture there are many greeuous errours and heresies in this our age arisen 2. The first point is that in God there are three Persons really distinct among themselues and one only substance for this is now here extant in holy Scripture yea in it nothing is to be found expresly written eyther of the substance or of the person in that signification wherein these words are vsed when we speake of the Blessed Trinity 3. This indeed the Caluinists to their great losse and domage haue sufficiently learned by experience fourty yeares agoe in Transiluania For when one Iohn Huniades whom they called Iohn the secoÌ„d King of HuÌ„gâ—ry was then Gouernour in TraÌ„â—luania a CouÌ„try or Prouince of Hungary had ordained a publike disputatioÌ„ betwixt the Calâ—inists and the Anti-trinitarians that is to say those who oppugned the mystery of the Blessed Trinity and that according to the coÌ„mon doctrine on both syds they should dispute only out of the holy Scriptures the Caluinists could neuer proue out of the Scriptures alone that there is eyther a substance or person in God neyther could they by the Scriptures only declare what is a person or what is a substance 4. Wherefore at the last this was the end of the disputatioÌ„ that almost all those which were present iudged that the Antitrinitarians got the victory and that the Caluinists were shamefully ouercome wherupon it came to passe that the sayd Prince of Transiluania of a Caluinist became an Anti-trinitarian yea one of their chief friends in so much that he tooke some publike Churches from the Caluinists and gaue them to the Anti-trinitarians and he continued miserably in that wicked heresy euen till death which happened in the yeare 1571. the 14. of March 5. All which things are aboundaÌ„tly declared by one Ioannes Sommerus Pirnensis in the funerall Oration which he made at his death where in among other things he affirmeth that the chiefe cause why this Prince left the Caluinists and became an AntitrinitariaÌ„ was this because forsooth in the Scriptures he could fynd nothing of the Blessed Trinity and for that the Caluinists were forced to confesse that the words wherby the mystery of the Blessed Trinity is explicated are not extaÌ„t in the holy Scripture but because this funerall Oration is scarce any where to be found least some should thinke that I falsely coyned these things my selfe I will heare set downe his owne words For after he had most blaspemously spoken as the Anti-trinitarians are wont to doe against the Blessed Trinity the which he calleth heere and there the Roman Idolatry these things he addeth of his Prince 6. This funeral Orat of Ioan Sommer was printedat Claudiopolian Domini 1571. But this our Prince sayth he being instructed by God easily vnderstood what was the truth and with earnest desire imbraced it and with no lesse pleasure of mind defended it for being accustomed euen from his childhood to read the holy Scriptures he made them very familiar vnto him presently he found that such things which were contrary to the phrase of Christ and his Apostles were in the ensuing ages by a wicked curiosity brought into the Church and that they are not at all to be numbred amongst those things which adde any firmity or strength to the Author of our saluation especially seing that the Aduersaries themselues acknowledge that the words wherby these subtilties of this new opinion are explicated if not rather as I may well say more obscured are not to be found in the writings of the Apostles 7. And a little after Wherfore little regarding eyther the multitude of wranglers He meaneth Seruetus who was buâ—ned at Geneua an 1553 as Beza writeth in vita Caluini or the torments and paines which others had endured who first endeauoured to breake this yce he manifestly condemned the falsity of the Trinity freely professing his owne opinion therein And after a few words For what hath he not done what assemblies and disputations hath he not ordayned caused to be had about this matter both in Hungary and in Transiluania that the sense or meaning of the Scripture might the better be explicated by conferring those thinges togeather which were then said or spoken of where he would not only be present himselfe but also taking the place or office of the Iudge and vmpyre in the said disputations he very wisely and grauely confuted the great absurdities of that superstition warning often the Aduersaries that reiecting the fancies or fond expositions of men they should lesse impudently and more sincerly carry themselues in the explication of the heauenly doctrine Thus farre Sâ—â—â—merus of the great care diligence of the Prince of Transiluania in defending the heresy of the Anti trinitarians 8. Moreouer it is also manifest that out of this opinion of our Aduersaries to Seruetus l. 1. de erroribus Trinitat fol. 32. pag. 1. Edit an 1531. wit that we must not belieue any thing which is not expressed in Scriptures this wicked heresy of the Anti trinitariaÌ„s in these our dayes had her beginning For that Michael Seruetus who in our age was the first of them that by printed bookes presumed to oppugne the mystery of the Blessed Trinity doth plainely testify writing in
can establish Fayth concerning this matter 3. Iohn Caluin indeed sayth that it Lib. 1. Inst c. 7. sect 2. in fine is as easy for a faithfull man to discerne Canonicall Scripture from that which is not Canonicall as to one that seeth it is easy to discerne light from darknes and white from black But in so saying See Beâ—l lib. 1. de ver Deic 17. 18 19. he contradicteth both reason and experience for it is euident that in old tyme there was no small controuersy amongst the faythfull yea and amongst learned and godly men concerning many bookes of the old and new Testament yea and also euen now amoÌ„gst such as our Aduersaries esteeme faithfull men which Caluin Calu. pros in Ep. lac Epist ad Heb. ante â— Petri. himself in many places confesseth 4. Moreouer Caluins owne followers well perceauing this fly vnto their owne peculiar spirit by which they say they are chiefly perswaded and moued and not by the only consent of the Church But these speake nothing to the purpose for Rupell Confess art 4. in faith two thinges concurre one is the cause or origen of fayth to wit God himselfe and the holy Ghost whereof there is no controuersy betweene vs and them for we all acknowledge the holy Ghost to be the principall cause of the assent we giue by fayth that is to say that it is the holy Ghost who chiefly perswadeth vs to belieue The other is the obiect of fayth or that which is to be belieued whereof we now dispute for the holy Ghost doth not induce vs to belieue the false vncertaine deuises of men but the puâ—e and sincere word of God only we aske therfore of our Aduersaries by what expresse word of God he reuealeth vnto them that there are so many Canonicall bookes and neyther fewer nor more for we read not this any where in the Scripture and they admit only the written Word of God how can the holy Ghost Calu l. 1. Instit c. 9. sect 1. then perswade theÌ„ to belieue that which is not the word of God For we are not now to expect new reuelations from God as do the Anabaptists and Libertines whom for this cause our Aduersaries condemne It is necessary therefore that if they will haue vs belieue that they are perswaded by the holy Ghost to belieue such books only to be authenticall as they do say are such that they first shew this to be a truth expressely contayned in holy Scripture which they will neuer be able to do Wherfore there is no certainty with them eyther of the sense of the holy InnoceÌ„t 1. ep 3. c. vlt. CoÌ„ il 3. Carthag caÌ„ 47. S. Aug. Epist 335. Câ—cil Trident. sess 4. Scripture or of the Letter nor euer wil be vntill they returne vnto the Church agayne But we Catholikes are certaine of both for we haue a most faythfull Canon receaued in the Church more theÌ„ a thousand and two hundred yeares agoe confirmed by a generall and Oecumenicall Councell 5. And this to haue beene the faith and doctrine of the auncient Church for the discerning of true and authenticall Lib. 4. Inst c. 1â— sect vlt. Scriptures that short but pithy sentence of S. Augustine whome Caluin acknowledgeth to haue byn the best and most faithfull witnes of antiquiy sufficiently testifyeth saying I for my part would not belieue the Ghospell vnlesse I were moued by the authority Aug. coÌ„ Epist Manich. c. 5. of the Church of which place I will say more herafter in the Controuersy of the Church And else where he saith VVe receaue the old and new TestameÌ„t in that nuÌ„ber of bookes which the authority of the holy Catholike Aug. serm 10 de temp Church deliuereth So S. Augustine 6. I know our Aduersaries obiect many thinges against many bookes contayned in our Ecclesiasticall Canon but their chiefe arguments do not only derogate authority from those bookes but also from many others which they receaue as Canonicall For they obiect that some Fathers did sometymes doubt of those bookes which they will not admit but they are not ignorant that some Fathers of old haue doubted of the Epistles of S. Iames and S. Iude of the second Epistle of S. Peter of the 2. and 3. of S. Iohn of the Epistle to the Hebrewes and of the Apocalyps of which bookes they dare Rupell Confess art 3. not now doubt especially Caluins followers as is manyfest by their confession of faith 7. They say further that in those bookes which they reiect there are many thinges obscure difficult and full of contradiction but what booke of Scripture in a manner is there in the which there do not occurre sometymes thinges 2. Pet. 3. v. 16. obscure and hard to be vnderstod did not S. Peter acknowledge as much But as for true contradictions there are none at al how soeuer there may be some things which at the first sight may seeme to imply contradiction yet indeed all thinges agree very well togeather such a contradiction is oftentymes found in those bookes which euen our Aduersaries receaue Aug. dâ— Doâ—t Christia l. 2. c. 41. de ser Dom. in mont l. 1. c. 3. yea euen in the Ghospells themselues which for all that are not to be reiected but humbly soberly and piously to be interpreted as S. Augustine many tymes admonisheth 8. To conclude all the arguments that our Aduersaries make against these bookes are fully answered by Catholike writers which haue set out Commentaries Bell. Greâ—s Contro 1 l. 1. c. 7. sequ 〈◊〉 in sâ—â— Coronol vpon those bookes to wit Cornelius I ansenius vpon Ecclesiasticus Ioannes Laurinus vpon the booke of VVisedome Ioannes Maldonatus and Chrisâ—ophâ—r à Castâ—o vpon Baruch and Nicolas Serarius vpon the rest of the bookes of the old Testament which our Aduersaries call Apocripall to omit the most Reuerend and famous Cardinall Bellarmine and his Champion Iacobus Gretserus as also Iames Gordon Lesmoreus For it is sufficient only to haue cited them seeing that I write only an abridgment of Controuersies not any long commentaries vpon the Scripture And therfore conteÌ„t my selâ—e to haue shewed in this place that our Aduersaries must either receaue the Canon of Scriptures approued be the Councell of Trent or be vtterly destitute of any certayne and assured Canon CHAP. VI. Of the Hebrew Text. OVR Aduersaries when they are vrged with Catholike argumeÌ„ts taken from the Scriptures are wont to fly to the Hebrew Text of the old Testament and to the Greeke text of the new perswading themselues by this meanes to attayne to the true and propter sense of the letter wherfore somthing is to be sayd in this place of the Hebrew Greeke text both which appertayne to the Letter of the holy Scripture 2. We grant indeed that when the Latin translation is either ambiguous or lesse playne the Hebrew text is well and profitably looked into as also that
them as if Christ should teach that we cold deserue life euerlasting by keeping the law And a litle after he concludeth saying This answere of Christ is according to the old law to wit that no man can be accounted iust before God but he who shall satify the law which is impossible And Calu. in 16. Luc. v. 28. Lâ—b 3. Instit c. 17. sect 7. vpon the later place he writeth thus It is impossible sayth he to fulfill what the law commaundeth yea it is a principall axiome with Caluin a coÌ„moÌ„ aÌ„swere to all such places A legal promise sayth he aÌ„nexed to a coÌ„dition impossible proueth nothing thus with sâ—ch impossibilities they dally with vs with the holy Scripture it selfe so far forth as they Calu. Beza in c. 2. ad Rom. dare affirme that the Apostle in one Chapter auoâ—cheth vnto vs seauen times thinges imâ—ossible For wheras the Apostle in the 2. cap. of the Ep. to the Rom. and 6. v. affirmeth Bez. in c. 2. ad Râ— v. 6. annot 6. edit an 1550. 1564. 1565. first that God will render to euery one according to his workes they interprete the place thus that God will indeed giue to meÌ„ according to their good works if there were any such but that no man can do any good worke before God Is there any man saith Beza that shal be able to bring these workes which the Apostle saith shal be rewarded with eternall life And wheras in the seaueÌ„th v. the Apostle saith that God doth render life euerlasting to such as seeke the same by the patience of good works their answere is that he insinuateth a thing impossible and that no man can do any good worke before God no not the iuslest man which is not worthy of eternall damnatioÌ„ Calu. l. 3. Instit c. 19. sect 4. VVhosoeuer saith Caluin haue made the greatest progresse before all others in the way of the Lord if they cast their eyes vpon the Lord God what worke soeuer they attempt or go about they see it to be accursed And surely I for my part could easily belieue that such is the progresse of our aduersarirs in the way of our Lord. See the rest of the Aposiles places in the latin edition 2. The tenth last shift is the wresting of diuers wordes to a wrong sense and to inuâ—nt sundrie different vnderstandings of the wordes to build vpon it many interpretations neuer heard of before and for a finall Conclusion to say the place is obscure and therefore proueth nothing For Luc. 22. v. 19. example hereof those most euident words of Christ This is my body with is giuen for you may suffice for some of theÌ„ wrest the pronowne hoc others the word est others the word corpus others the pronowne meum others the relatiue quod others the preposition pro others the pronowne vobis and others the Verbe datur and ech word they wrest diuers waies so as one more then Anno 1577. thirty yeares ago hath gathered out of their writings two hundred expositions of these few wordes of Christ of which Clâ—uâ—ius de Xainctes numbreth particulerly 84. And that they are both many and different yea repugnant wherwith they labour to make obscure these wordes of our Sauiour no man can doubt See another example in the latin edition And it is worthy of noting that in all these shifts they serue themselues of other places of Scripture to proue what they say whereby it may appeare how easy a thing it is to corrupt the Scripture by other places of Scripture but that the prouideÌ„t and dayly care of the holy Catholike 1. ad Tim. v. 15. Matt. 28. Church opposeth it self against such corruptions worthily therefore called the Pillar and Firmament of truth against which the gates of hell shall neuer preuaile FINIS OF TRADITIONS The second Part of the first Controuersy CHAP. I. Of the true state of the Question HAVING already in the precedent Treatise spoken of the written Word of God and of all other things thereunto belonging now it remaineth we speake a litle of the vnwritteÌ„ word coÌ„moÌ„ly called TraditioÌ„s But to the end that the state of this controuersy may more easily be vnderstood I will heere set downe foure things diligently to be considered in this matter we treate of The first is that by the vnwritten Word we only vnderstand that which is not written in the old oâ— new Testament for of the vnwritten word of God in this sense is our whole Controuersy in this place Wherefore that obiection of our Aduersaries is both friuolous and nothing worth to wit that the word of God which we cal the vnwritten word may be found extant eyther among the holy Fathers or in the books of the Councells or other Canons of the Church But this nothing belongeth vnto this purpose for it is sufficient for vs that this word of God is not written in any book eyther of the old or new Testament 2. The second is that a thing may be coÌ„teined in the holy Scripture 2. wayes The one way is implicite that is to say in some generall principle from whence this other may be certaynly deduced and in this sense we acknowledge that the whole word of God is conteined in holy Writ and not only in Scripture but also in the Apostles S. Aug. in 140. quaest vpon Exodus Tom. 4. Matt. 22. v. 40. Câ—eed yea euen in that one article I belieue the Catholike Church so that it be diligently examined and well vnderstood as S. Augustine very well noteth For so sayth Christ the whole Law and Prophets doe depend vpon two precepts of charity as in the same place S. Augustine noteth For seing that the holy Scripture teacheth that we are bound to beleeue the Church in all things that it can neither deceiue vsnor be deceiued as we will euidently proue in the next Controuersy in the 7. Chapter it consequently also teacheth the whole and entire word of God seing that all that which is not expressâ—d in the holy Scripture is conteyned expressy in the doctrine of the Church the which the Scripture commendeth vnto vs as infallible as S. augustine very well sayth and declareth S. Aug. Tom. 7. contra Crescon Gram. c. â—3 de vnit Eâ—cles c. 22. in fine-Matt 17 v. 5. Matt. 81. v. 17. Luc. 10. 16. in many places For euen as God the Father comprehended in these few words This is my wellbeloued Sonne heare him the whole word of God so Christ proposed vnto vs the whole word of God when he commaunded vs to heare the Church 3. And in this sense do the holy Fathers often tymes say that all the points of fayth are conteined in the holy Scriptures to wit in that generall principle in the which they admonish vs to bâ—lieue the Church but many of the holy Fathers sayings are falsifyed corrupted by Martin KeÌ„ nitius and some Caluinists as may be seene in
this manner For the solution saith he L. Item apud §. A it Prâ—tor ff dâ— iniurijs of all things which may heere be alledged by the Philosophers for thus he calleth the Catholikes thou must obserue this rule which is an axiome among Lawiers that those thinges which do not deserue any speciall note or marke are vnderstood and esteemed as things neglected vnlesse they be specially noted But I pray thee iudge whether this article of the Trinity deserue any speciall note or no seeing that it is the chiefest and first ground of all our faith whereof the whole knowledge of God and Christ dependeth And whether it be expressely noted or no may be seene by reading ouer the Scriptures seing that there is not one word to be fouÌ„d of the Trinity in the whole Bible nor of the persons therof nor of the essence or vnity of the supposition nor of the vnity of nature in many distinct thinges and such like Thus farre Seruetus By this it euidently appeareth that all these monstrous strange opinions of latter Arians who are also called Anti-trinitarians do proceed from this one principle of our Aduersaries to wit that we must only belieue Scriptures and by this they are encreased But let vs now see other matters 9. The second point of faith is that Infants are to be baptized But our Aduersaries will neuer shew this in the holy Ioan. 3. v. 1. Scriptures For that one place which doth clearly conuince this to wit vnlesse he be borne againe of water and the spirit he cannot enter into the Kingdome of God they wrest and expound it in another sense For they will Calu. in cap. 5. Ioan. v. 5. not haue this word water to signify the element of water but the holy Ghost so Caluin Hence arose that wicked sect of the Anabaptistes who affirme now adayes that it is an vnlaw full and prophane thing to baptize Infants seing that there is no solide reason heereof extant in the Scriptures 10. For that wherunto Caluin and his followers do fly for refuge to wit that in the old Law Infants were circuÌ„cised Genes 17. v. 10. the Anabaptistes do easily confuâ—e both because coÌ„cerning that there was an expresse precept of God but there was none of the baptisme of Infants and the similitude also betwixt circumcision and baptisme doth not hold in all thinges for otherwise S. Aug Tom. 6. de haer cap. 84. S. Hier. coÌ„tra Hel uid Author de Eccl. dogm cap. 69. S. Ambros in Epist 7. ad SiriciuÌ„ Papam Epiph. haer 78. lunius coÌ„tra Bellar Controu 1. lib. 4. c. 9. nota 5. women should not be baptized but only men 11. The third point of faith is that the Blessed Virgin Mary the mother of God remayned allwayes a Virgin euen after her childbyâ—th For this is extant no where in Scripture and yet Heluidius was condemned as an Heretike by the whole auncient Church because he presumed to deny it 12. When Card. Bellarmine had alleadged this vn writteÌ„ point of faith to proue that all such pointes of faith were not expresly set downe in holy Writ Francisâ—us Iunius to answere vnto this difficulty was forced to take and approue the condemned heresy of Heluidius For he denyeth that we ought to belieue as a point of faith the perpetuall Virginity of our B. Lady But the ancient Fathers had neuer condemned Heluidius aâ— an Heretike vnlesse he had denyed a point of faith But in this manner are our Aduersaries forced to renew the old heresies of tymes past to the end they may defend this their paradoxe that we must only belieue Scriptures CHAP. IIII. Whether there are any pointes of faith to be alleadged which are no where extant in the Bible THE fourth Point that our Aduersaries also belieue but without expresse Scripture for it is that Christians cannot lawfully Concil Trident. sess 24. c. 2. haue more wyues at once for the Councell of Trent hath very well defined this to be a point of faith against the heresy of these tymes wherof we will speake more presently But yet our Aduersaries can neuer proue this out of Scripture only abstracting from the authority of the Church albeit they also agree with vs in the beliefe heerof Yea the examples of holy Scripture do rather perswade the coÌ„trary For those most holy men Abraham Iacob Dauid and many others had more wyues at once yet neuer did God reprehend this in them albeit he often sâ—ake vnto them Beza Ep. 1. ad Andream Dudiâ—ium 2. When Bernardine Ochiâ—e one of Caluins schollers did consider this he was not afrayd to perswade both by word and writing that Polygamy was yet lawfull of whome and of his most wicked life Beza writeth at large â— But Ochinus grounded only this his heresy in that principle of our Aduersaries before alledged to wit that we must belieue nothing which is not expresly in Beza in lib de Poligamia extat in iâ—it voluminis 2. suarum Tract Theol. Scripture And whereupon Beza himself in his booke which he wrote against the same Ochinus doth testyfy that Ochinus vsed this argument where Beza also manifestly acknowledgeth that Polygamy is not forbidden in holy Scripture by any expresse Law The other argumenâ— saith Beza of Ochinus is that Polygamy is not forbidden by any expresse law to the contrary but I answere that there are not lawes written of all thinges Thus Beza 3. But after ward indeed Beza goeth about to proue that Poligamy is contrâ—ry to the Law of Nature but the same difficulty still remayneth For according to our Aduersaries doctrine all thinges necessary to saluation are expressed in holy Scripture but the obseruatioÌ„ of all things belonging to the Law of Nature is altogeather necessary to saluation therefore the obseruation of these thinges is expressed in Scriptures or els truly many thinges necessary to saluation must be sought for out of the Scriptures Moreouer that Poligamy is vnlawfull is a point of faith but this as Beza confesseth is not expressely contayned in Scriptures therfore all the pointes of faith are not expressely contained in Scriptures 4. The first point of faith is that the Sacrament of Baptisme may only be giuen in water For this point is also very necessary for the Church least so great and worthy a Sacrament be prophaned contrary to the institution of Christ and yet our aduersaries will neuer be able to proue this out of the Scriptures only who deny that the forsaid place of S. Iohn is to be vnderstood of true water as we haue said before in the second point For the examples of holy Scripture do proue indeed §. 9. cap. praeced Beza Epist 2. ad Tho. Tilium fratrem Symmistam suum that water is the fit matter of Baptisme but they do not proue that there can be no other matter 5. When Beza did consider this well least that his foresayd principle that we must belieue nothing but
Scripture might seeme to be called in question he was not a shamed to write that Baptisme might be giuen in any liquour and by this meanes it wil be true and lawfull Baptisme though it be giuen in milke wyne yea in Inke or any other filthy liquour Thus are our Aduersaries forced to admit these absurdityes least they might be forced to depart from that their principle of belieuing only Scripture 6. Furthermore to the end that Beza might more easily perswade the ignorant common people to admit this his strang paradox he addeth presently a very grieuous slaunder against the Catholike Doctors Let water be wanting saith Beza Beza ib. Epist 2. and yet the Baptisme of any cannot be deferred with edification nor must not be I truly would as well and as lawfully baptize in any other liquour as in water neyther are the most superstitious Deuines of any other opinion in these matters Thus far Beza But these thinges which he writeth are most false For there is no Catholike nor Scholasticall Doctor Concil Trid. sess 7. car 2. de baptismâ— who hath euer eyther thought or written so yea the playne contrary is defined by the Catholike Church as a poynt of Fayth 7. The fixt poynt of fayth is that bread and wyne is only the necessary matter of the Blessed Sacrament of the Eucharist This poynt of faith is also very necessary for the Church least so great and so excellent a Sacrament should be prophaned yet our Aduersaries will neuer be able to proue it effectually out of Scripture only For by this word Bread any kind of meate is oftentymes signifyed in Scripture of wine it is fâ—â—re more doubtfull For the Scripture maketh only mention of the Chalice and not of the liquor which was in the Chalice and Luc. 22. â— 18. Cal ibid. in sua harmonia Beza Ep. 2. cit Caluin himselfe acknowledgeth that these words of the fruit of the vyne were spoken before the institution of this Sacrament 8. The which when Beza easily preceaued heere also be went about to bring in another error least indeed he should be fored to forsake his former principle of belieuing only Scripture For he was not afraid to write that he erred nothing from the institution of Christ who in the consecration of the Euchâ—rist should vse insteed of the bread appointed for that purpose any other vsuall meate and insteed of the wyne any other ordinary kind of drinke and by this meanes one may consecrate the Eucharist eyther in cheese flesh fish or egges as also in milke water beere or vinager or any other liquor which hitherto was neuer heard of in Gods Church And yet for all this Beza is not ashamed to attribute this most absurd error of his to all the Scholasticall Doctors For of both these errors he treateth in the words before alledged because when he sayth the Scholasticall Doctors were of no other opinion he speaketh as well coÌ„cerning the matter of the Eucharist as of the matter of Baptisme After this manner our Aduersaries do force so many and so great errors out of that their principle of belieuing only Scriptures wherof more might be alledged which for breuities sake we omit 9. But there is one thing I cannot let passe because therby we clearly conuince that the Traditions of the Church do not only contayne vn written points of fayth but that which is more euen in our Aduersaries iudgment they change and abolish such things as are expresly commaunded in Scriptures for euen in the Table of the Law of God which is sayd to be written by Gods owne hand in many and manyfest words the keeping of Exod. â—4 v. 1. Exod 20. v. 8 9. 10. 11. the Sabboth day is comaunded the which notwithstanding now all except a few Anabaptists do confesse to be abrogated by Ecclesiasticall Traditions only without any expresse testimony of Scripture The Anabaptists I say being also deceiued by that coÌ„mon principle of our Aduersaries of belieuing only Scriptures they go about to bring the obseruation of the Sabboth day into vâ—e and custome agayne and for this Viâ—e Prateolum V. Sabatharij cause they are called Sabatharians but not so much the Heresy as the madnesse of these men is condemned of all and namely of Luther in his booke against the Sabbatharians in the seauenth Tome CHAP. V. Wherin it is proued that there are Traditions by the testimonies of the holy Fathers THE third argument wherby we proue that all the points of our fayth are not set downe in writing by the Apostles is the authority Coâ—cius Tom. 1. l. â— Artic. vâ—timo Bellarm. Tom. 1. l. 4â— de verbo Dei c. 7. of the auncâ—eÌ„t Fathers who affirme and teach this in many places The which places of the holy Fathers as well the Greekes as the Latins â—odocus Coâ—cius hath very diligently gathered togeather in his booke intâ—tuled Thesâ—urus Catholicus and before him Bellarmine did the same But least we be longer then the order of Epitomes doth permit especially in a thing so manyfest it shall suffice vs to alledg one chiefe Doctor of the Greeke and another of the Latin Church 2. Among the Grecians S. Chrysostome is the most famous who doth not only affirme it but also manifestly proueth it out of holy Scripture For when he expoundeth those words of the later Epistle 2. Thes â— 2. v. 14. to the Thessalonians Therefore brethren stand and hold the Traditions which you haue learned whether it be by word or by our Epistle he writeth thus Hence it appeareth sayth S. Chrysostome that he did not deliâ—â—r all things vnto them by his Epistle but many things also without his letters but as well these as those other worthily deserue S. Chrys Hom. 4. in 2. ad Thes to be belieued therfore â—e esteeme the Tradition also of the Church to be worthy oâ— credit It is a Tradition seeke no further Thus S. Chrysostome But it is most certayne that the Calu. l. 4. Instit c. 14. sect vlt. S. Aug. Tom. 7. de baâ—t contra Donat. l. 2. cap 7. Apostle and consequently S. Chrysostome also who expouÌ„deth him doth not only speake of ceremonies and customes but also of poynts of Fayth 3. S. Augustine whom Calâ—in acknowledgeth to be the best and most â—aythfull witnesse of antiquity writeth in this manner Many things are not to be sound in the Apostles writings nor in the ensewing Councells and yet notwithstaÌ„ding because they are generally kept through out the whole Catholike Church they are iuged to haue byn deliuered and commended by none but by them Thus S. Augustine Neyther can it be sayd that S. Augustine speaketh of ceremonies and not of poynts of fayth For in that place he proueth against the Donatists that those which were baptized in the accustomed forme and matter by heretikes were not to be baptized againe but none vnlesse he be an Anabaptist will deny that this is a point of fayth CHAP.
it weake Sophisticall and erroneous 11. Besides that there are so many and so contrary illations of diuers men that the authority of the Church is altogeather necessary in maters of faith that there may arise a certayne and an vndoubted faith of these matters of which sort Traditions are that is to say the doctrine of the whole Church 12. But when one belieueth such an illation with a diuine or Catholike faith he must needes know two thinges the one is that the expresse place of Scripture from whence this conclusion is deduced must certainly be well vnderstood by him which disputeth the other is that he who maketh such a deduction and collection can neyther deceiue others nor be deceyued himselfe But none can know eyther of these without the Traditions of the Church seeing that otherwise there is none which may not be deceiued sometimes All collections therefore which produce or breed fayth in vs do most clearly conuince and shew the authority and necessity of Traditions CHAP. VII Wherein it is proued that there are Traditions by the absurdities which otherwise would follow THE fifth argument wherby we proue that many things are to be belieued which are not expressed in holy Scriptures is taken out of the absurdities which do ensue of the contrary doctrine For hauing once admitted that nothing is to be belieued which is not expressed in Scripture all old heresies are renewed and a great vncertainty and confusion of all things is brought into the Church of God yea euen the way to Atheisme is layd open because hauing once reiected despised the Traditions of the Church all the poynts of fayth from the Apostles tyme till now explicated and proued by the auncient Fathers against heretiks all those things also which were decreed and determined by all the generall Councâ—lls in times past against the said heretiks loose their chiefâ—st strength and authority the which notwithstanding our Aduersaries do acknowledge themselues to receiue and belieue 2. Neyther do we know by an assured Catholike faith whether there were euer any Fathers or Councells but by the Traditions of the Church But neyther do we know any other way but by fayth whether since the Apostles tyme till now there were any Catholikes or noâ— because of those things which were done since the tyme and death of the Apostles there is nothing extant in holy Scripture seeing that all the bookes thereof were written before the death of the Apostles But such things as haue bâ—n done since till now cannot otherwyse be knowne but by the Tradition of the Church 3. Neyther is it sufficient to say that we know these things by the Ecclesiasticall histories For that fayth which proceedeth of histories without the authority or Traditions of the Catholike Church is but an humane fayth which oftentimes deceaueth others and may be deceiued it selfe and therefore these kind of histories cannot produce a diuine fayth in vs this experience it selfe doth clearly teach vs. For our Aduersaries do somtymes doubt whether S. Peter was euer at Rome or no because forsooth this is not to be found expresly in holy Scripture wheras notwithstanding it is most assuredly proued and testified in many bookes both of the auncient Historiographers and holy Fathers Why may they not as lawfully call other matters in question which are notwithstanding expressely set downe in other auncient writers Our Aduersaries therfore do make all things very doubtfull and vncertayne whiles they will only belieue and admit the Scripture but now lâ—t vs answere their arguments CHAP. VIII Wherein the arguments of our Aduersaries taken out of the old Testament are confuted THE first argument wherby our Aduersaries oppugne Traditions and which they vse very often the which also as inuincible they haue added to the confession of their Rupell Confess Art 5. Deut. 4. v. 2. Deut 12. v. vlt. fayth they take out of these words of Deuteronomy Thou shalt not add any thing to the word which I speake vnto you nor shall you take any thing from it And againe that which I commaund thee do that only neyther add or diminish any thing from it By these places of Scriptures our Aduersaries do inferre that nothing is to be receiued as a point of fayth which is not expressely set downe in Scripture 2. But this argument is erroneous and the weaknes thereof is very great for many causes First because in those words there is no mention made of the Scripture nor of the written word of God but only of the word preached and deliuered viua voce Thou shalt not add sayth the Scripture to the word that I speake vnto you he doth not say that I write vnto you Againe Do only sayth he that which I commaund thee he doth not say that which I write vnto thee 3. Moreouer in these words the holy Scripture doth not only speake of matters of fayth to be belieued but also of ceremonies and customes to be done and obserued but our Aduersaries themselues confesse that these customes may be added by the authority of the Church yea they haue ordeined themselues very many the which they chang euen yet when they please Caluin also acknowledgeth that Calu. coÌ„tra 4 sess Concil Trident. many vnwritten customes were deliuered vnto vs by the Apostles 4. That also according to the phrase of Scripture is said to be added to the word of God which is contrary opposite vnit For Iosue did not transgresse this commaundement of Deuteronomy when he added his booke to the bookes of Moyses Nor did others transgresse it who added the bookes of the Iudges Ruth and of the Kinges which were not written by Moyses which are also to be belieued as contayning pointes of faith But in these bookes there is nothing contrary to that which Moyses wrote And the Hebrew text agreeth very well to this answere for in both places of Deuterâ—nomy this word Ghal is vsed which sigâ—â—tieth oâ—tentines contrary or against so that the sense is Do not add any thing contrary to the word which I commaund and againe yee shall not add any thing contrary to the word which I say vnto you For so is that particie Gâ—â—l taken in the 40. Psalme or according to the Hebrewes 41. in the 2. Psalme also the second verse And in the 14. of Numbers the 2. verse els where very often Euen as also in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answereth to the Hebrew Ghal signifieth also contrary or agâ—iâ—st when the Apostle writeth to the 1. ad Cor. 4. v. 6. Corinthians that in vs you may learne one not to be puffed vp against another aboue that is writteÌ„ that is to say against the Scripture the which saith we must not be puffed vp in pryde â—s S. Chrysostome and after him Theophilactus others do note vpon that place The which place some bouldly alledge against Traditions wheras the Apostle in that place doth not speake of the whole Calu in
9. Tract 98. in Euan loan subfinem which is in the holy Scripture For so S. Augustine speaketh in one place But in another he clearly explicateth himselfe by this word praeter to vnderstand contra because we must preach nothing contrary to the holy Scripture That this is the true sense and meaning of S. Augustine it is manifest by the words themselues wherby also he proueth that the word praeter in those words of the Apostle doth signify diuers but not contrary thinges For in this manner he writeth when he warneth his schollers to take heed of the opinions of the Manichaeans other heretikes Ad Gal. 1. v. 6. because these are not only distinct but also contrary to those which the Apostle taught Let the admonition sayth he of the holy Apostle neuer depart from your hart If any shall euangelize vnto you besids that which you haue receiued let him be Anathema He doth not say 1. Thess 3. v. 10. more then you haue receaued but besides that which you haue receaued For if he should say that he should be preiudiciall to himselfe who coueteth to come to the Thessalonians that he might supply that which was wanting to their sayth Now he which supplieth addeth that which is lacking taketh not away that which was But he which ouerposseth Ioan. 16. v. 11. the rule of fayth doth not goe on in the way but departeth froÌ„ the way That therfore which our Lord sayth I haue yet many things to say vnto you but you cannot beare them now were to be added to those things which they knew and not to be ouerthrowen by those they had already learned Hitherto S. Augustine CHAP. X. Whereinâ—other obiections of our Aduersaries against Traditions are refuted THE fourth argument is deduced out of these words of the Apocalyps Apoc. 22. v. 18. Confess Rupell Artic. 5. which they also cite and alledge in their ConfessioÌ„ at Rochell If any man shâ—ll adde to these things God shall adde vpon him the plagues written in this booke But who doth not see that S. Iohn speaketh expresly of the booke of the Apocalyps only and not of the whole Scripture for he sayth I testify to euery one hearing the words of the Prophesy of this booke if any man shall adde to these things c. and in the 19. verse following If any man shall diminish of the words of the booke of this prophesy c. He speaketh therfore only of the propheticall words of the Apocalyps For it is manyfest otherwise out of Ecclesiasticall histories that S. Iohn wrote his Ghospell after the Apocalyps and Hier. de script Eccles in Ioan. Apost consequently that he added many things besids the Apocalyps But let our Aduersaries take heed least they incurre those paynes which S. Iohn threatneth to those which adde or detract any thing from the Apocalyps seing that they so often and so bouldly wrest the prophesies of the Apocalyps to many strang senses against the Pope and the Catholike Church 2. Our Aduersaries alledge many other things but their arguments which be of lesse moment are taken out of those places of Scripture which commend vnto vs the great excellency of holy Scripture But Supra c. 2. all these are very easily confuted by that one ground which as we haue declared before euen our Aduersaries do admit to wit that to the end the holy Scripture be perfect in it selfe and sufficient to euerlasting saluation it is not necessary that it should expresly coÌ„teyne al points of fayth but it is sufficieÌ„t that all such poynts may be deduced by a good consequence out of it But all the Traditions of the Church which belong vnto fayth may be gathered Supra c. 2. as we haue sayd out of Scripture the which also we declare more at large in euery one of these controuersies Our Aduersaries therfore haue not reason to say that we teach the Scripture to be impersect or insufficient For as concerning this sufficiency and perfectioÌ„ of Scripture they are forced at least to yield and subscribe vnto our opinion here in but these their arguments whereof they make great account we haue therfore alledged to the end all may know how badly they interpret the holy Scriptures and by how friuolus reasons they are perswaded to forsake the Catholike fayth 3. But euen this sufficiency of Scripture which they preteÌ„d they proue very foolishly by those wordes of the Apostle wherein he teacheth that the Scripture Ad Tim. 3. v. penut is very profitable as though forsooth euery thing which is profitable for obtayning some particuler end or purpose were also absolutely sufficient then the which nothing can be spoken more absurdly The Head truely is not only profitable but also necessary that a man may liue but who I pray you will say that the head only without the rest of the body is sufficient for the lyfe of man But our late Aduersaries to the end they may make this their discourse or reason the stronger say that in humane thinges not euery thing which is profitable is also sufficient but in diuine matters whatsoeuer Iunius coÌ„tra Bell. controu 1. lib. 4. c. 10. notâ— 44. is profitable is also sufficient whervnto Iunius like a fine young stripling addeth that this can be ouerthrowne by no sophistry But who doth not see that the Eucharist by the diuine vertue thereof is profitable to the obtayning of eternall saluation and yet notwithstanding without Baptisme it is not sufficieÌ„t as also without faith and pennance the same may be sayd of Baptisme and of euery booke of Scripture Yea euen the Apostle doth not speake of the whole Scripture as our Aduersaries thinke he doth when he saith that euery Scripture is profitable but of euery particuler part thereof For how Hier. de Scrip. Eccles in â—oaÌ„ Apost 2. Tim. 1. v. penult could he speake of a thing which was not then extant But as then the Ghospell of S. Iohn was not yet written nor the Apocalyps For these were after S. Pauls death written by S. Iohn Hence it is that the Apostle S. Paul doth not say the whole Scripture but euen Scripture inspired by God is profitable For there is not one part of Scripture which is not profitable vnto vs if it be well vnsterstood Yet for all that notwithstanding euery one part precisely in it selfe abstracting from the rest of the Scripture as all do very well know is not sufficient 4. Finally it is also to be considered that all those places wherin the integrity perfection and vtility of the Scripture is commended vnto vs must nedes be vnderstood not of the bare wordes only but of the same well and rightly vnderstood But this true vnderstanding of the words cannot otherwise be had then by Tradition Supra c. 4. and the vnwritten doctrine of the Church it selfe as we haue already declâ—red Wherefore all those places which do commend vnto vs the holy Scriptures do also
with the Roman Church that is to professe the Roman Faith and not that of VVittemberge as Luther or that of Geneua as Caluin did Wherfore with good right we professe our selues not only to be the children of the Catholike but also of the Catholike Roman Church and faith the which S. Paul also manifestly professeth himselfe to be 4. But our Aduersaries obiect that the Church of Rome in the Apostles tyme had the true faith but afterward she forsooke and lost it So in tymes past those Heretikes which were called Donatists when they were vrged by the arguments of Catholikes were wont to say that indeed the Church of Rome was famous ouer all the world in the Apostles tyme but in their tyme she perished in all the other partes of the world and remayned only among the Donatists in S. Aug. Tom. 7. de vnit Eccles cap. 12. Africke whome S. Augustine refuteth very well and we imitating him herein will vse this kind of argument That the faith of the Roman Church was once the true and sincere faith the holy Scripture doth expresly testify but that the same Church afterward forsooke or lost her former faith is no where extant in holy writ therfore we must not belieue that which is so expresly against the Scripture 5. And this argument indeed vrgeth much more our Aduersaries then the Donatists seing that they teach that we must belieue nothing which is not expresly in Scripture but this is no where to be found expressely therin to wit that the Roman Church forsooke or lost her faith which she had receyued from the Apostles And truly there can be no greater signe of the want of learning and iudgement then to think that that Church forsooke and lost her fayth whose faith euen the expresse word of God doth so greatly commend vnto vs vnlesse this her forsaking and loosing of her former true faith can be proued out of the same word of God 6. Our Aduersaries indeed say that they will proue it in some particuler points of faith but they will neuer be able to performe their promise as in euery particuler Controuersy will appeare 7. Moreouer God promiseth to this espouse of Christ by the Prophet Isay the which he also confirmed with an Oath that she should be inuested and adorned with diuers Nations and People For so speaketh God to the Church Lift vp thy eyes and looke round about thee and see all thesâ— Isa 40. v. 18. are gathered togeather they are come vnto thee As I liue saith our Lord thou shalt be inuested with all these as with an ornament thou shalt coÌ„passe them about vnto thy selse as a spouse So the Roman Church hath alwaies had and still hath many Nations and People subiect vnto her wherewith she is inuested and adorned the which euen our Aduersaries cannot deny 8. Secondly the Church is the visible and mysticall body of Christ but in the Roman Church there hath alwaies byn and now also there is the visible body of Christ consisting of diuers members and states as also of Doctours and Pastors wherof S. Paul speaketh writing to the Ephesians and Corinthians 9. Thirdly the Church is the Kingdome of Christ but in the Romane Ephes 4. v. 11. 12. 1. Cor. 12. v. 12. Church there hath alwayes now also is the visible Kingdome of Christ and that such a one as the Prophet Isay described when he sayth that Kings and Queenes shal be thy nurses For there hath Isa 46. v 23. euer beene since the conuersion of Nations many Kinges and Monarkes who haue agreed in vnity of fayth with the Romane Church and haue acknowledged alwayes the Bishop of Rome to be the chiefe head and Pastor of all the whole Coccius Tom 1. l. art 7. 8. militant Church as may appeare by that which Coccius hath set downe in his Catalogue to this purpose 10. Furthermore the Prophet Ieremy thus describeth the future Kingdome of Ierem. 33. v. 20. 21. 22. Christ This sayth our Lord If my couenant can be broken and made voide with the day and my couenant with the night so that there be neyther day nor night in their due tymes then my couenant can be broken with my seruant Dauid that there shall not be a sonne of his raigning in his throne and the Leuits and Priests my ministers as the â—larres of the heauens cannot be numbred nor the sands of the sea measured so will I multiply the seede of my seruant Dauid and the Leuits my Ministers Thus sayth God by his Prophet of the Kingdome of Christ his sonne and of the Leuits and Priests ministring vnto our Lord and of the infinit number of them which is manifest to haue byn fullfilled hitherto in the Roman Church 11. Fourthly the Church is the Inheritance of Christ to wit that which according Psal 2. v. 8. Psal 1. v. 7. 8. Isa 51 v. 10. to the oracles of the Prophets extendeth her self to the very bouÌ„ds and limits of the whole earth which is in the eyes of all Nations the which all the corners of the earth shall see lastly which is exteÌ„ded from the east to the west Maâ— ab 1. v. 12. But in the Roman Church there hath alwayes byn such an inheritance of Christ 12. Hereupon are those famous words of S. Leo to the Citty of Rome These are they who haue exalted thee to this glory that being a holy Nation a chosen people a priestly S. Leo serm 1. in Natal Apost Petri Pausi a princely Citty by the holy seate of S. Peter made the head of the world should haue a more large command by the meanes of diuine Religion then euer thou hadst by forrâ—ine domination For albeit thou being famous renowned for many victories hast extended the limits of thy Empyre both by sea and land yet notwithstanding it is lesse which thy warlike labour hath subdued then that which the Religion of Christ hath made subiect vnto thee Hitherto S. Leo. 13. Moreouer S. Prosper the great glory of Aquitania and dearly beloued friend of S. Augustine and who defended egregiously his doctrine against the Pelagians in a certaine booke written in verse against the same Pelagians speaking of their heresies writeth thus VVhen this infectious pestilence arose Rome Peters seat first gaue it deadly blowes S. Prosp in lib. de Ingratis cont Pelag c. 2. VVhich made the head of pastorall dignity VVherto the whole world should obedient be Could more now subiect by Religions law Then her fierce armies erst could keep in awe Thus wrote he a 1200. yeares ago 14. But in this our age the fayth of the Romane Church is propagâ—ted and preached in the most remote Countries of the East and VVest Yea euen vnto the furthest parts of the world in so much that the children of the Church of Rome come oftentymes from the East to the VVest according to that of the Prophet Malachy to wit froÌ„ the
manners some forcible and conuincing arguments may be taken 5. First out of the common consent of all or at the least of the most part without any contradiction at all For if they had all erred in a necessary point of saluation the whole auncient Church should also haue erred the which euen our Aduersaries Cap. 7. huius â—oÌ„t acknowledge to be false as we haue declared before 6. Secondly that promise of Christ Matth. vâ—t v. penuit vit wherby he assured vs that he would be alwayes preseÌ„t with his Church was properly made to the Pastors and Doctors of the same for he promised that he would be present with those whom he sent to baptize and preach to wit the Pastors of the Church 7. Thirdly Pastors and Doctors Ad Ephes 4. v 11. 12. 13. 14. were ordained by God in his Church as the Apostle witnesseth to the end that we be not carried about with euery wind of Doctrine but that we may continue in the vnity of sayth till we meet with Christ in the last day But if all the Pastors and Doctors of the Church could erre we might easily be carried away with many blastes of strange doctrines neyther could the vnity of fayth alwayes continue and in this manner God should haue prouided very badly for his Church that it should neuer erre 8. Finally if all the Pastors and Doctors of the Church should teach any doctrine contrary to fayth there should no sincere and true preaching of the word of God remayne in the Church seeing that only Pastors and Doctors are lawfully called to the preaching of the true fayth of God But without the sincere preaching of the Suprac 8. huius controu §. 15 word of God it is impossible that the Church of Christ should consist as euen our Aduersaries confesse and as we haue declared before 9. Secondly we take arguments out of the auncient holy Fathers as out of most faythfull and true witnesses of that fayth which in their tymes was preached in the Catholike Church For our Aduersaries acknowledge that in their tyme the true and sincere fayth of Christ was preached We therefore alledge them as witnesses of that fayth for if we do not belieue them who lieued at that time whom will we belieue but they were both eye witnesses and nothing suspected of falshood as S. Augustine declareth very well disputing against the Pelagians 10. Thirdly we take arguments out S. Aug. Tom. 7. cont IulianuÌ„ Pelag. l. 2. cap. vlt. of the holy Fathers as out of those Doctors whose writings haue byn receiued and approued by the auncient Church of God For it was wont to impugne and condeÌ„ne those writers who wrote any thing contrary to the true fayth least their writings might be hurtfull to the future Church and on the other side it approued their writings who taught the true fayth There is yet extant a Decree of the Vide Tâ— 2. Concil inter Decreta S. Gelasij Papae Roman Councell set forth almost a thousand two hundred yeares agoe concerning these writings They therfore who haue beene approued by the auncient Church are most worthily to be belieued because the primitiue Church as our Aduersaries confesse hath neuer erred in iudgement concerning matters of fayth 11. Eourthly we take arguments out of the holy Fathers as out of the most holy and learned men and Blessed Saints of God For eyther they had the sincere true fayth and if it be so we should imbrace the same or they had it not and if it be so they were not Saynts of God nor could they be acceptable vnto him as the Apostle testifyeth 12. By this very argument the Catholiks Socrat. l. 5. c. 10. Soâ—oÌ„ l 8. c. 12. historiae Eccles in tymes past ouercame the Arians for they vrged them to receiue the holy Fathers who wrote before Arius his tyme or they should excommunicate them as Socrates and Sozomenus do testify 13. And to this purpose serue very fitly those words of S. Augustine wherein S. Aug. Tom 7. contra Iuli â—â—â— Peâ—agianuÌ„ l. 2. c. vlt. he declareth what was the iudgment of the primitiue Church concerning this matter For thus speaketh S. Augustine to the heretiks of his time whiles he vrgeth them with the testimony and authority of the auncient Fathers who were before him They had saith he no regard eyther to our friendship or to yours neyther were they enemies to either of vs they are neyther angry with you nor with vs they were not moued with pitty and compassion on eyther side what they found in the Church that they hâ—ld what they had learned that they taught they deliuered to their Children that which they had receiued from their owne Fathers VVe pleaded in our cause against you before these iudges and yet by them our cause was ended long since neyther we nor you were so much knowne to them and yet we bring sorth their sentences giuen in our fauour against you VVe had not as yet begunne any combat with you and yet so long agoe they proclaymed our victory So farre S. Augustine 14. Finally Vincentius Lyrinensis a French man who liued at the same tyme with S. Augustine proueth the same very well by many reasons and examples throughout all that most learned booke the which he wrote against the prophane Nouelties of all heresies And we will conclude and end this Chapter of the authority of Vide prâ—sertim c. 4 40. eiusdeÌ„ libelli holy Fathers and this our whole disputation of the Church of God with the same words wherewith he ended that his golden booke For thus he writeth in the end of it If neyther the Apostolicall definitions nor ecclesiasticall decrees be to be violated wherby according to the most holy and vniforme consent of all antiquity all heretikes and lastly Pelagius Celestius and Nestorius for these were the last Heretiks that liued in Vincentius his tyme haue bin alwayes most iustly condemned it is necessary in truth that all those Catholikes who will heereafter proue and shew themselues to be the true and lawfull children of our holy mother the Catholike Church should adhere and vnite themselues stedfastely as also dy in the profession of that sacred saith of those holy Fathers lastly that they should abhorre detest banish and persecute all the prophane nouelties of all most wicked Heretikes Hither to S. Vincentius The end of the second Controuersy THE faults escaped in printing it may please the gentle Reader to correct them of his courtesy FINIS