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
or marrow not in the leauâ—s of the words but in the sappeâ—pâ—th or roote os reason And a little after otherwise Matt. 4. v. 6. euen the Diuell himselfe speaketh Scriptures and all heresies according to Ezechiel make vnto themselues pillowes which they may lay vnder the elbow oâ— euery age Ezec. 13. v. 18. 2. By that which hath byn sayd answere may be made to our Aduersaries when they obiect against vs that we affirme the Scripture to be imperfect obscure like a nose of wax which a man may writh which way he will and lastly the origen and spring in a manner of all heresies for we affirme this of the naked and dead letter alone destitute of the true sense or rather of the letter to which the Heretikes adde their owne peruerse sense and meaning neyther haue our Aduersaries any cause to wonder at this seeing S. Paul himselfe saith of the bare letter alone that it killeth and bringeth eternall death 1. Cor. â— v. 6. 7. 9. and damnation But neuer any Catholike did euer attribute any such thing to the liuing letter which hath conioyned with it the true and natiue sense and which alone is truly and properly the word of God CHAP. IIII. How we are to seeke out the true sense and meaning of the holy Scripture THERE is great contentioÌ„ beweene vs and our Aduersaries about the meanes how to finde out the true and naturall interpretation of the letter a thing so necessary to eternall saluation They teach diuers thinges concerning this matter but deliuer nothing that is certayne One assigneth more rules to this purpose another fewer but when they haue sayd all they confesse at last that there was neuer any which hath not at sometyme erred in seeking out the true interpretation of holy Scripture For they gyue not their assent either to the ancient Fathers or to their owne Maisters in all thinges they teach or write nay they cannot assigne any one whom they acknowledge not to haue erred sometyme nor dare affirme to be free from error seeing as they say Euery man is a lyar and so at last all Rom. 3. v. 4. thinges are left by them doubtfull and vncertayne 2. But the Catholikes do proceed after another manner who teach that the certayne vndoubted sense of the Letter is not to be taken from the iudgment of any particuler man but from the vniforme consâ—nt of the ancient Fathers and especially from the iudgment and interpretation of the Catholike Church to whome it appertayneth to iudge of the sense and meaning of the holy Scriptures as the holy and Oecumenicall Councell of TreÌ„t teacheth very well for there is no doubt Concil Trident. sess 4. but that it is more safe to follow such an interpreter as cannot erre then such a one as erreth somtymes or at leastwise may erre but the Church cannot erre in her iudgment seeing that Christ and the â—oly Ghost remayne with her to teach Matt. 28. c vlt. Ioan. 14 v. 16. â—oan 16. v. 13. â—er all truth wherof more herafter when we shall come to treat of the Church 3. It shall suffice to obserue and â—ote here that according to the doctrine of our Aduersaries nothing either solide or certayne is contayned in the holy Scriâ—ture for wheras all dependeth of the â—rue sense of the Letter and with them â—here is no certayne or sure meanes by which to finde out this sense it followeth â—hat they call all into doubt which is in â—he Scripture wherby who seeth not how much they iniure them But contrariâ—yse according to the Catholike doctrine all thinges are euident and cerâ—ayne which are contayned in the holy Scriptures appertayning eyther to faith or good manners the Catholikes hauing euer a certayne and faithful Interpreter to wit the Catholike Church And surely whosoeuer reiecteth the sense which the Church giueth and in place therof substituteth another altogeather repugnant to it doth all one with him who reiecting the holy Scripture should in place therof bring in a new Scripture of his owne forging the sense of the Scripture being no lesse a part of the word of God then the letter which in these few wordes Tertullian confirmeth out of the tradition of the auncient Church The sense adulterated or falsified is no lesse repugnant Tertul. de prâ—sc c. 17. to the truth then the letter or stile corrupted 4. And to conclude it may be inferred that saluation is to be found in the Roman Church only and none at all out Marc. vlt. vers 16. â—om 3. v. 1â— Heb. â—â— v. 9. of it which I proue thus Both the Scripture testifyeth all meÌ„ confesse that diuine fayth is necessary to saluation but such as forsake the RomaÌ„ Church cannot haue diuine faith which wholy relieth vpon the word of God only but meerly humane seing their fayth is founded not in the word of God interpreted by the Church which cannot errâ— but in the word and interpretation of Luther Caluin or some other priuate man who as they themselues graunt may erre and be deceiued such an humane fayth then so doubtfull and vncertayne and only warranted by mans authority cannot iustify or bring a man to eternall saluation CHAP. V. How we may know which is the true letter of the holy Scripture ALL such as forsake the Roman Church and make little account of her authority are not only doubtfull vncertayne which is the true sense of the Scripture but they can haue no assurance at all eyther of the whole or of any part of the letter therof For whilst they goe about to call in question and make doubtfull certayne bookes only of the old Testament before they are aware they take away all authority from all other bookes both of the old and new Testament For whereas there is but one certaine and vndoubted Canon of these bookes to wit that which is receaued and approued by the iudgment of the Catholike Church which cannot erre our Aduersaries reiecting this Canon make all the books doubtfull conteined therin for no certayne testimony can be had of these bookes but eyther by this Canon only or by the auncieÌ„t tradition of the Church but they neyther admit this Canon nor wil stand to this vnwritten TraditioÌ„ or acknowledge it for the true word of God 2. Now as for the Canons lately set out by themselues no man can safely belieue them seeing they neyther agree one with another nor with the auncient Canons of the Church nor are any where found in the writteÌ„ word of God which as they teach is only to be belieued neyther can they bring any thing eyther concerning the Canon of the Hebrewes or any other auncient Canon which they haue not taken from the writings of the auncient Fathers whose authority without the expresse written word of God they will haue to be in no wise sufficient to engender fayth so as euen by the iudgment of our Aduersaries none of all these
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
be very hard for them to discerne that which is true from that which is false Wherfore we will endeauour in euery particuler Controuersy to set downe the true state of the question Afterward we will lay open the foundation of the Catholike doctrine And lastly we will plainly and briefly answere the chiefe obiections of our Aduersaries whether they be drawne out of the Scriptures or taken from the Fathers 3. And because our Aduersaries euermore boast and brag of the written Word of God pretending out of it only to proue their doctrine impugne ours our chiefe care shal be to shew that the Catholike and Roman faith is both euidently and strongly to be confirmed out of the wrirten Word of God and the doctrine of our Aduersaries to haue no foundation at all in the holy Scriptures but is manifestly opposite repugnant therunto yet so as we will set downe the vniforme conseÌ„t of the auncient Church to be agreeing with vs in euery Controuersy leauing the more ample search of antiquity vnto others to whome we will referre the Reader setting downe their particuler names so loath we are that this booke of ours should grow too great and for the same reason we haue thought good to omit many arguments which might be drawne out of the holy Scriptures for confirmation of the Catholike faith contenting our selues to set downe only the more solide and euident proofes because we are resolued to be as briefe as may be CHAP. II. Of the Word of God in generall THE word of God if we speake of it in generall may be considered two wayes either for that One Eternall and Infinite Word which contayneth perfectly in it selfe whatsoeur is in the mind of Almighty God which is the same with the Sonne of God and Word of the Father of whome S. Iohn speaketh in his Ghospell saying In the beginning was the VVord and of this Word we are to say nothing heere but the Word of God may be other wise coÌ„sidered and taken for that Word which was not alwayes nor contayneth all thinges which are in the mind of God but a small part only of them to wit such thinges as God would haue vs know and belieue and of the Word of God in this sense we speake now For this Word is the proper and complete obiect of our faith 2. Moreouer this Word hath two conditions or properties the one is that the same be reuealed vnto vs for there are innumerable verities in the mind of God the which bâ—cause they are not reuealed to vs do not appâ—rtayne to this Word The other is that it be immediatly reuealed by God for such thinges as God manifesteth Rom. 2. v. 19. â—0 Heb. 11. v. 1. vnto vs by naturall reason appertayne not to this Word of God called therfore by the Deuines the reuealed Word of God 3. Of this Word of God so vnderstood there is no Controuersy betwene vs and our Aduersaries but only in wordes for wherâ—s our Aduersaries say that Catholikes affirme that we must with diuine fayth belieue the words of men or which is worse rather belieue the words of men then the Word of God it is a meere slaunder for there is no Catholike so ignorant but he knoweth that the Theologicall vertue Faith relieth altogeather vpon the pure sincere and certayne Word of God alone according to that of S. Paul VVhen you had receiued of vs the 1. Thes 2. v. 13. word of the hearing of God you receaued it not as the word of men but as the VVord of God as indeed it is Neyther can any man doubt but that the reuealed word of God is partly the written Word contayned in the Canonicall bookes of the old and new Testament partly vnwritten and deliuered by tradition and preaching of which vnwritten â— Thes c. 2. v. 14. 1. ad Cor. 15. v. 1. ad Gal. 1. v. â— 1. Pet. 1. v. vlâ— word the Scripture maketh mention in many places but we will first treat of the written Word CHAP. III. Of the written Word of God THE witten Word of God consisteth of two parts of the Letter which euery man may read in the books themselues and in the true seÌ„se of the Letter which is as it were the very soule and life thereof without which the Letter alone rather killeth theÌ„ quickneth or giueth life as we see euidently by experience in the Iewes Arians all other heretikes as well new as old for the Iewes hold theÌ„selues stiffely to the Letter of the old TestameÌ„t the Arians as also in a manner all other heretikes receiue eyther altogeather or for the greatest part the Letter of the new but because they will not acknowledge the true sense of the Letter Iewes they are Heretikes they are Catholikes they are not And surely the Letter alone without the true sense cannot truly and properly be called the Word of God no more then a body without a soule can truly and properly be called a man wherefore they which spoile the Letter of the true sense may be compared to them who beâ—eaue a man of his soule and life 2. But whosoeuer do substitute another contrary sense and meaning in place of the true do no otherwise then they who not only kill a man but by Art Magicke bring into the body of the man killed some other diabolicall spirit by which the dead body is so moued and stirred as it seemeth to many to be aliue all this is so manifest a truth as our Aduersaâ—ies themselues are not able to deny it 3. This to haue byn the doctrine of the auncient Church sufficiently appeareth Aug. ser â—8 de temp by the words of S. Augustine The vnhappy Iewes sayth he more vnhappy Heretikes whilst they attend only to the sound of the Letter as a body without a soule so they remayne dead and voyd of the spirit which quickneth And els where All Heretickes which receiue Aug Epist 22â— the Scriptures and their authority will seem to follow them wheras indeed they follow rather their owne errors and are therefore Heretikes not because they contemne them but because they do not vnderstand them And before him S. Hilary that honour of the French Nation RemeÌ„ber Hil. l. ad Constant Imperat. saith he that there is not one of the heretikes which doth not say that he preacheth now according to the Scriptures euen those thinges in which he blasphemeth albeit he lieth in so saying And a little after All of them speake Scriptures without the true sense meaning they preteÌ„d sayth without fayth indeed for the Scriptures consist not so much in the reading as in the vnderflaÌ„ding neither are they vnderstood of such as go into preuarication but continue and abide in charity Moreouer S. Hierome Let vs not thinke sayth Hieron in c. 1. ad Gal. he the Ghospell to be in the words of the Scripture but in the sense not in the out side but in the inside
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
very well be applyed in this manner to the Roman Church I know saith he what is written in the holy and Canonicall Scriptures concerning the Church of Rome and the faith therof I know not what you say of her Apostacy or falling from her sayth Truly as we do reade in bookes the which you also do honour reuerence of the Roman Church and faith therof so also reade you vnto vs out of bookes the which we also do honour and reuerence how she forsooke and lost her faith Doth it please you that we should belieue euery slaunderous reproach of men vpon what occasion soeuer it was vttered and obiected against the Roman Church the which the holy Ghost hath both deliuered coÌ„mended vnto vs by his holy Scriptures this indeed is pleasing to you but whom also it should more iustly please you see well inough but you being ouercome by obstinacy will not yield to the truth And a little after Lo heere the Roman Church Rom. 1. v. 7. Rom. 1. v. 8. with whome I communicate where I reade thee her name there finde thou me her saultes if thou canst but if thou cryest and rehearsest them from some other place we following the voyce of our Pastour euidently declareth vnto vs by the mouth of the Apostle S. Paul do not admit belieue or heare Ioan. 10. v. 17. your wordes My sheepe saith our heauenly Pastour heare my voice and follow me His testimony of the Roman Church is not obscure but very cleare and manifest VVhosoeuer will not go astray or wander Rom 1. v. 7. 8. from his flock let him heare him let him follow him Hitherto S. Augustine 20. Finally it is heere diligently to be noted that our Aduersaries neuer durst be so bould as to affirme so strange and absurd things of the Church of Rome so auncient in it selfe and so commended by all the auncient holy Fathers yea and by the Apostle S. Paul himselfe but that they Rom. 1. v. 7. 8. falsely perswade themselues that she hath lost and forsaken the true doctrine of Christ Heereupon they say that Rome is Babylon and they are not ashamed to affirme the Pope to be Antichrist But if it were once proued manifestly that the Roman Church teacheth nothing which is not very agreable to the word of God all our Aduersaries weapons against the Church of Rome will easily be blunted and ouerthrowne and also they wil be forced to confesse with Caluin that the Calu. l. 4. Inst cap. 1. sect 10â— infine breach from this Church is the denyall of God and Christ or that there cannot be imagined any fault more heynous But this God willing shal be more euidently hereafter declared in euery Controuersy CHAP. IX Of the Adoration of the Pope of Rome of the kissing of his feete AMongst other Crimes wherewith the Roman Church is charged by our Aduersaries one at which many take offence is the adoration of the Pope and the kissing of his feete We will therefore in this Chapter say some what in iustification therof for if it shall appeare that nothing is done therein which is not warranted by the written word it will appeare how little reasoÌ„ they haue to tearme that impioâ—â— Idolatry which is nothing els indeed but Religious piety 2. Howbeit we are first to forwarne the Reader to the end he be not deceaued by the name of AdoratioÌ„ that AdoratioÌ„ in the holy Scripture hath two significations in 1. Paral. vlt. v. 28. Gen. 2. v. 7. Gâ—n 27. v. 28. Gen. 49. v. â— the one it appertayneth to God alone in the other it may without any sinne at all yea with great merit be giuen to men And of adoration in both senses are verified those wordes of the Scripture they adored first God and then the King Many other places of Scripture there are which approue this adoration of men of which only we now treate For this adoration only is exhibited to the Pope not that other which belongeth only to God and it is exhibited vnto him as the Vicar of Christ wheras the other cannot be exhibited but to the true God himselfe Now there are foure testimonies of holy Scripture which euidently prooue that the adoration of the Pope is not only lawfull but also dutifull 3. The first testimonie is that which the Phophet I say recordeth in these wordes Isaiae 45. v. 14. Thus saith our Lord the labour of Egipt the merchaÌ„dâ—ze of Ethiopia the eminent men of the Sabeans shall come vnto thee and they shal be thine they shall follow thee they shall go with their handes manacled or bound in chaines and they shall adore thee and make supplication vnto thee It is manistest that the Prophet in this place speaketh not to Christ but to the Church for all the verbes and pronownes in the Hebrew text are of the feminine gender and not of the masculine besides it appeareth euidently by all that goeth before these wordes and all that followeth that this promise was made to the Church of Christ The Prophet therfore saith that the labour negotiatioÌ„ that is the riches gotten togeather by labour and negotiation of Egipt and Ethiopia and the eminent persons of the Sabeans by whome are vnderstood the Princes of the Gentils shall passe ouer to the Church and they shâ—lbe the Churches and they shall walke after the Church in manacles by which are signified Ecclesiasticall lawes and that they shall adore the Church and make supplication to her 4. And it is to be obserued that the Hebrew word in the last coÌ„iugation as it is vsed heere and in a manner euery where els signifyeth to prostrate ones selfe before another not howsoeuer but by way of ador ation as all that are skilfull in the Hebrew tongue know in so much as the adoratioÌ„ done oÌ„ly to God is often expressed by this word This therfore is the true sense and meaning of this place they shall prostrate themselues before thee therby to exibite adoration vnto thee We haue therefore out of the Scripture that the Church and consequently Calu. eoÌ„ment in Isa 45. v. 14. edit ann 1559. GeÌ„ apuds Ioan. â—rispinum the Ministeriall head thereof not only may but must be adored vnlesse we will make God to faâ—sify his promise But the crafty dealing of Caluin heere is to be detected who to abuse the Reader leaueth out in his latin translation twice the Pronowne Te that this adoration may not seeme to be referred to the Church but eyther to God or to Christ for he translateth not adorabunt-te obsecrabunt ie but thus Adorabunt atque obsecrabunt whereas in the Hebrew the particle te is twice put in the â—â—â—â—inine gender so as this adoration and obsecration must needes be referred to the Church and therfore those of Genena durst not omit the same neyther in their French Bibles not in their corrupt translation which they call Vatublus no nor Culuin himselfe