auncient Fathers as Iudges of all Coutrouersies the which they will neuer do for they dare not deny but that the auncient Fathers were true belieuers why therefore do they attribute vnto themselues that which they so vehemently deny to all the auncient Fathers 12. Moreouer if euery belieuer cannor erre in his iudgement much lesse can a great many such erre and least of all can the Church of all belieuers erre Wherefore whatsoeuer our Aduersaries say they wil be forced to confesse and graunt that the holy Ghost is the Iudge as he remaineth in the whole Church speaking and iudging by the mouth therof and in this manner euen out of our Aduersaries doctrine we gather by a necessary consequence our opinion 13. Lastly that which they affirme that the priuate spirit of euery particuler person is Iudge is therby declared to be false that they themselues acknowledge that there is no priuate man which at some tymes cannot erre in his iudgment but heere we inquire for a Iudge which cannot erre For otherwise in matters of such moment and of which our eternall saluation dependeth we should dangerously be forced to haue recourse to an erroneous Iudge whose iudgement is variable vncertaine deceitfull and often tymes manifestly false 14. But now as concerning the third point that the Church is the iudge of all Controuersies we proue by these arguments First the Church hath all the properties of a fit iudge for first she hath an exact knowledge the holy Ghost shall teach you saith Christ all truth 15. Secondly the Church cannot be corrupted by any giftes or praiers For she is as the Apostle witnesseth the pillar and ground of truth 16. Thirdly the Church heareth speaketh giueth her iudgment and examineth the testimonyes of Scriptures and Fathers as experience it selfe teaeheth vs. 17. Fourthly we are bound to stand to the iudgement of the Church VVho will not heare the Church saith our Lord let him be vnto thee as an heathen and publican 18. Fiftly the Church hath power and authority to punish VVhat will you saith the Apostle that I come vnto you with a rodde or in charity and with the spirit of mildnesse And in another place If I come againe I will not spare And againe that being present I may not deale hardly according to the power which our Lord hath giuen me vnto edification and not vnto destruction 19. Sixtly the Church absolueth byndeth and retayneth sinnes excommunicateth as the holy Scriptures doe expresly testify and our Aduersaries doe also confesse all which actes belong vnto Iudges but the Scripture doth none of them 20. The second argument The holy Scripture expresly affirmeth that the Church doth sometymes iudge I indeed absent in body but present in spirit haue already iudged at present him that hath so done in the name of our Lord Iesus Christ you being gathered togeather and my spirit with the vertue of our Lord Iesus Christ to deliuer such an one to Sathà n And a little after Do not you iudge of them that are within where the Apostle plainly saith that the Pastours of the Church iudge those which are in the Church 21. The third argument is taken from their common practice of the Church aswell in the old as in the new Testament For in the old Testament the chiefe iudgement of all causes was ordeined by God himselfe first in the booke of Numbers and afterward it was confirmed in Deuteronomy in which Iudgment the priestes did sit as Iudges and the chiefe Iudge who did giue his sentence for in all thinges which were doubtfull by the expresse commaundement of God the common people were sent to this Iudgement of the Church and not only to the holy Scriptures or to the priuate spirit of any 22. Moreouer till the comming of Christ this manner of iudging continued in the old Law For of it Christ himselfe sayd Vpon the chaire of Moyses haue sitten the Scribes and the Pharifies All thinges therfore whatsoeuer they shall say to you obserue yee and doe yee this Councell or Iudgment in the yeares following by corrupting the Greeke word the Iewes called Sanhedrin as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an assembly or Councell 23. In like manner in the new Testament when there arose that controuersy about the obseruatioÌ„ of the legall ceremonies or customes the Apostles did not send their disciples to the holy Scriptures only or to the priuate spirit of any but they assembled themselues togeather and defined what was to be belieued It seemed good say they to the holy Ghost and vs. For the holy Ghost is as it were the soule of the Church And this Decree of the Apostles S. Paul and S. Barnabas did diuusge and promulgate euery where as appeareth by the same Chapter and the next following where these determinations of the Apostles are called Decrees or according to the Greek Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say things already iudged wherupon Act. 21. vers 25. the Apostles doe say that iudging and decreeing they had written this 24. In the same manner in the next ages the Arians the MacedoniaÌ„s the Nestorians Eutichians and other old Heretikes were iudged and condemned by the Catholike Church in the generall Councells holden at Nice Constantinople Calcedon and others 25. Lastly our Aduersaries in their consistories and assemblies doe vsurpâ—… vnto themselues the authority of iudges neyther doe they referre the iudgment to the Scriptures alone or to the priuate spirit of any 26. Yea Caluin conuinced by these reasons confesleth that the writinges of euery priuate person must be submitted to the iudgmeÌ„t of the Church Where he also concludeth thus Neyther therefore sayth he do we condemne or aiminith the authority of the Church neyther do we giue liberty to euery froward fellow to do what â—…sieth I would to God they would shew vs such a Church as the holy Scripture doth paint or describernto vs we would easily agree about the honour thereof Thus he But we will shew in the ensuing Chapters such a Church as the Scripture describeth I wish also we may agree concerning the honour and authority thereof 27. There are two principall arguments of our Aduersaries the first is that the holy Ghost is not tyed vnto men but iudgeth freely in whatsoeuer it pleaseth him therefore he is not tyed vnto the Church But the same argument would proue that there is no certainty in the holy Scriptures For they who wrote the Scriptures were men vnto whome according to our Aduersaries opinion the holy Ghost was not tyed I answere therfore that the holy Ghost is not absolutly bound or tyed vnto men but he is tyed to his owne Promise as also to the words and promises of Christ. For neyther the holy Ghost nor Christ himselfe can deceiue vs in not performing their promises because as the Apostle sayth God cannot lye But God hath promised that he wil be
with his Church not only one or two dayes or one yeare but euen till the end of the world He promised that he would giue the holy Ghost to remayne and stay with vs not for one on two yeares only but euerlastingly It is needfull therfore that he performe and stand to his promises 28. The second argument If those things which we haue said of the Church as Iudge were true it would also follow that the Church is Iudge of the holy Scripture and consequently of the word of God in generall I answere that the word of God in generall cannot be called in question or doubted of by any which professeth Christ. For the diuine fayth cannot be without some word of God but where there is noe controuersy there is no neede of any Iudge But if of any one part of the word of God whether it be written or not written there arise any controuersy as for example of the true sense of the written word without doubt we must recurre vnto the iudgement of the Church for it belongeth vnto her to iudge of the true sense of the holy Scripture and of the exposition thereof which is the chiefer part of the written word as also of any doubtfull letter of the holy Scripture for seeing that in tymes past there haue beene many controuersyes of diuers books of holy Scripture and of the particuler Chapters and parts thereof as also of the true sense of the letter and other written poynts of sayth it is manifest that noe other Iudge but the Catholike Church hath ended or defined all these controuersyes 29. But in this iudgement of the Church there are two thinges to be considered the one that the Church doth not iudge of any part of the word of God out of her owne proper sense and iudgment or at her owne pleasure without the word of God as her Aduersaries and namely Caluin doth wrongfully slaunder her but by one part of the word of God which is better knowen she iudgeth of that which is lesse knowen â—…nd manifest vnto vs as for example by the word of God deliuered by Traditions she iudgeth of the written word of God and of the true sense therof 30. The other thing to be confidered is that when the Church doth iudge of these things they are not men only which iudge as our Aduersaries pretend but the holy Ghost also himselfe who iudgeth and speaketh vnto vs by the Church It seemed good say the Apostles to the holy Ghost and vs. For euen as the actions of a mans body are not so properly the actions of the body as of the soule which quickneth and moueth the body so the actions of the whole Catholike Church are not so much to be attributed vnto men who are as it were the body of the visible Church as vnto the holy Ghost who is as it were the soule which giueth lyfe and motion to the body of the Church They therfore who deny this iudgement of the Church are not only iniurious to the Church but also to the holy Ghost Hitherto of the properties offices and power of the true Church of Christ. It remayneth now we shew such a Church as the Scripture declareth and describeth vnto vs the which Caluin as we haue sayd before earnestly desired of vs. FINIS 1. ad Tim. 3. v. 15. Cap. 13. seq §. 16. Ad Hebrâ—… 6. v. 18. Exod. 20. v. 22. Exod. 24. v. 2. 3. Ad Gal. â—… v. 12. Calu. l. 1 Inst. cap. 7. sect 1. 2. Calu. eodâ—… c. 7. sect 4. in fine sect 5. Supra coÌ„tro 1. c. 5. infra hac coÌ„tr 6. cap. 15. Supra Controu 1. cap. 4. Supra CoÌ„trouers 1. c. 26. sequent S. Irenaeus l. 3. cap. 4. Supra Contr. 1. c. 26. 27. Ad Rom. 3. v. 4. 2. ad Tim. 2. v. 19. Calu. l. 4. Instit. c. 1. sect 2. Vide disp Paris an 1566. in disp 1. diei sub finem 2. ad Cor inth 4. v. 13. Eccles. 19. v. 4. 1. Ioan. 4. v. 1. Supra cap. 3. huius Controu Supra cap. 7. huius Controu Matth. 10. v. 20. Ioan. 14. v. 1â—… Ioan. 16. v. 13. Supra c. 8. huius Controu Gal. 1. v. 12. Tertul. l. 4 contra Marci c. 2. S. Hier. Ep. 11. S. Aug. Tom c. contra Paustum Manich. l. 28. c. 4. Teâ—…t loco citato Gal. 2. v. 2 Luc 1. v. 1. Matt. 18. v. 17. 1. Ioan 4. v. 6. Calu. l. 4. Instit. c. 9. sect 1. Bezac 4. suae confess sect 27. S. Thom. 〈◊〉 4. libro contra Gent. Infra cap. 19. huius Controu Ad Rom. â—…0 v. 14. seq 1. ad Tim. 3 v. 15. Ioâ—… 9. v. 6. Psalm 74. vel iuxta Hebrâ—…s 7â—… v. 4. Calu. in 1. ad Tim. 3. v. 15. Infra hac Controu cap. 16. in fine Calu. loco citato Ad Rom. 10. v. 17. Beza in 1. ad Tâ—… 3. v. 1â—… S. Aug. Tom. 6. coÌ„tra Epist. Manichaei cap. 5. Calu. l. 1. Instit. sect 3â—… S. August Tom. 6. coÌ„tra FaustuÌ„ l. 13. c. 4. Cap. 7. praecedent 2. ad Corinth 1â—… v. 3 1. ad Thes. 4. v. â—… Calu. l. 1. Iust. c. 9. sect 2. 1. ad Corâ—…nt 2. v. 15. Calu. c. 9. citat sect â—… 1. Ioan. 4. v. 6. Infra c. 18. huius coÌ„ir â—… 10. Calu. lib. 1 Iust. c. 7. sect 2. Beza in 2. c. ad Ephes. v. 20. Calu. loco citato S. Chrysost. Hom. 6. in c. 2. ad Ephes S. August Tom. 8. in Psal. 86. ad v. â—… Theophil alij in c. 2 ad Ephes. Ad Ephes. 2. v. 14. Apocal. 21 v. 14. S. Augustâ—… Tom. 8 in Psal. 86. in initio Psal. 5. v. 7. Cap. 13. praecedent §. 17. 19. Ad Rom. 10. v. 17. Supra c. 7. Canus l. 2. de locis Theol. c. 8. Bellarm. l. 3 de verbo Dei c. vlâ—… Ioan 1. v. 7 Ioan 5. v. 34. Eodem c. 5. v. 36. Eodem c. 5. v. 36. Cap. 5. Matth. 3. v. vlt. Matth. 17. v. 5. Suprac 8. 13. huius Controu Tertul. l. 4 contra Marci c. 2. Luc. 1. v. 2. Supra cap. 5. Contr. 1. ToletanuÌ„ Concil c. 16. Rom. 20. v. 8. Ad Roâ—… â—…0 v. 10. Ibid v. 14 â—… Isaiae 59. v. vâ—… 1. ad Cor. 4. v. 15. Beilarm l. 3. de verbo Dei c vlt. in resp ad 14 argum Cap. 13. praecedent §. 17. 1â—… Ioan. â—…5 v. 24. S. Augustâ—… Tom. 9. Tract 91. in Ioan. Ioan. 10. v. â—…7 Cap. 18. Contrâ—… â—… Ioan. 5. v. â—… Psalm 1â—… Isaiae 8. v. 20. Ioaâ—… 16. v. 13. 1. ad Tim. 3. v. 15. Matt. 18. v. 17. 1. ad Cor. 4. v. vlt. 2. Cor. vlt. v. 2. 2. Cor. vlt. v. 10. Matth. 18. v. 19. Ioan 20. v. 23. 1. Cor. 5. v. 34. 5. 1. Cor. â—… v. 〈◊〉 Num. 11. v. 16. 17. 25. Deut. 17. v. 8. seq 2. Par. 19. v. 10. 11. Mat. 2 v. â—… 3. Act. 15. v. 28. Act. 15. v. vlt. Act. 16. v. 4. Act. 21. v. 25. Calu. in Antid coÌ„tra Concil Trid. sess 1. in fine Ad Titum 1. v. 2. Math. vit v. vit Iohn 14. v. 16. Concil Trident sess 4. Calu. l 4. Instit. c. 8. sect 13. Act. 15. v. 28. Calu. in Antid coÌ„tra 4. sess Concilij Trid. in 〈◊〉
vncertaynty is ingendred in vs if the thing be ambiguously and obscurely proposed how certayne soeuer it be in it selfe 4. The fourth property is the strength immutability therof so that this ground can by no meanes be depraued changed or corrupted For otherwise truth will sometyme perish there will arise some error against fayth 5. The fifth property is the fullnesse sufficiency of those things which are to be belieued that is to say it must conteine all things appertayning to the Catholike fayth seeing that nothing can consist without his ground or foundation 6 The sixt property is the necessity therof that is to say it must necessarily be receiued of all who haue the true fayth and because without it true fayth cannot consist euen as the building cannot continue without the foundation 7. The seauenth property is that it is a manifest signe and token wherby Christians are distinguished from Infidells For he which wanteth the ground and rule of fayth is an infidell but he who retayneth it is a true beleeuer 8. The eight property is that in euery article and conclusion of fayth this principle and ground is virtually conteyned seeing that out of it all things are to be deduced they receiue the certaynty from it 9. The ninth property is that it not only moue Christians to belieue but that it also conuince the infidells For otherwise the way to faith and eternall saluation should not be knowne or open to Infidells 10. The tenth property is that it be conteined expresly in the Apostles Creed wherein all the first groundes of our fayth are conteined for the Apostles after they had receiued the holy Ghost were not so forgetfull that in the Creed or Summary of fayth which they set downe to be belieued of all they would let passe the first and chiefest ground of fayth And thus much of the properties of the ground of fayth CHAP. III. That the Scripture alone is not the ground or rule of fayth THAT the Scripture alone is not the groūd of our fayth we haue already declared by the properties of the ground of fayth before alledged For of those ten properties the Scripture hath ōly one to wit Truth but al the other properties are wāting vnto it The which we clearly demōstrate in this sort First of all a perpetuall duration and continuance is wanting For the holy Scripture begun first vnder the old law in Moyses tyme wheras two thousand yeares before there were both true beleeuers and a Church In like manner in the new law the Apostles began to write some yeares after they had receiued the holy Ghost 2. Secondly the certaynty on our part is wanting seeing that we know not which is the Canonicall Scripture by the Scripture it selfe but by the authority of the Church as we haue proued before and will also more at large declare heereafter 3. Thirdly the foresaid strength immutability is wanting for euery parte of the holy Scripture considered in it owne nature is subiect to many alterations and falsifications For it may be destroied it may be corrupted it may be wrested to contrary senses wherof we haue spoken before 4. Fourthly that fulnesse and sufficiency is wanting because all thinges necessary to saluation are not expresly cōtained in holy Scriptures as we haue also declared before 5. Fiftly the foresaid necessity is wanting For without the holy Scripture there were in the law of Nature for the space of two thousand yeares many true belieuers And also long after Christ yea euen till the tyme of S. Irenaeus that is to say almost two hundred yeares there were many Nations who sincerely belieued in Christ without any holy Scripture as S. Irenaeus himselfe testifieth Lastly albeit Infidels should burne all the Bibles yet the faith of Christians should not therfore perish or be wholy ouerthrowne Therfore our faith doth not necessarily depend of the Scripture 6. Sixtly the seauenth property is also wanting for by the holy Scriptures the true Christians are not distinguished from Infidels because almost all Heretickes do both now receyue the holy Scriptures and in tymes past also receyued them 7. Seauenthly the eight propertie is wanting for there are many pointes of faith which rely vpon the Traditions of the Church only without any expresse Scripture at all as we haue declared before 8. Eightly the ninth property is wanting For Turkes and other Gentills who are only lead by naturall reason are very seldome or neuer conuerted by Scriptures only but we add also some other naturall reasons and perswasions that they may be conuerted For there are many things in holy Scriptures which s◅me opposite to naturall reason as the mysteryes of the Blessed Trinity Incarnation Resurrection of the dead c. 9. Ninthly there wanteth last of all the tenth property for there is nothing extant of the Scripture in the Apostles Creed 10. The holy Scripture indeed is the ground and reason why we belieue many points of faith but not the ground why we belieue all Moreouer neyther is it the first ground of all that we belieue by it For the Scripture it self is proued by some other more generall ground to wit by the authority of the Church VVherfore the Scripture is only a particuler ground and not a generall a mediate and not immediate a secondary and not the first and chiefest rule of faith CHAP. IIII. That the priuate or particuler spirit of euery one is not the ground or rule of faith THAT no priuate spirit of any can be the ground of our Faith is farre more euident by the same properties now alledged For none of these ten properties doth agree with the priuate spirit of euery one that belieueth the which we declare in these arguments 1. First there wanteth the foresaid continuance For there is no priuate or particuler person who hath continued from the beginning of the world or shall endure till the end therof as faith hath continued 2 Secondly there wanteth truth because there is no priuate man to be found which cannot erre and be deceiued for as witnesseth the Apostle Euery man is a lyar 3. Thirdly there wanteth certainty in proposing matters of faith vnto vs because none can be certaine that any priuate person can haue such a spirit yea euē in our Aduersaries iudgmēts For the predestinate only in their opinion haue this spirit euen as they only in their judgments haue the true fayth but the predestinate are knowen to none but only to God according to that of the Apostle God knoweth who are his The which Caluin expressely teacheth 4. Fourthly the foresaid strength and immutability is wanting for that a priuate man hath not that strength and immutability of his doctrine Our Aduersaries themselues confesse and experience teacheth vs that they often tymes change their interpretations of Scriptures and at diuers tymes they teach plaine contraries yea they confesse that this their priuate spirit is not permanēt with them
approue all the Canonicall bookes of the new testament For if they had donne so there had remayned no doubt of many of them for many ages after the death of the Apostles euen among Catholike good men as we 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 Apocalyps as appeareth out of the fourth Toletane Councell 8. And that which is more before the Councell of Trent the 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 written approued or reiected but by the testimony of the present Church Secondly neyther do we know whether those bookes came vncorrupted vnto vs or noe but by the same testimony Thirdly because we cannot otherwise know which is the true sense of those bookes CHAP. VIII The Argument 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 it is engendred 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 writteÌ„ word of God with the word of God in generall the which they should not doe for ther are three sorts of the word of God to wit that which is belieued preached and written The belieued word is in the hart of the Church that which is preached is in her mouth and that which is written is in her bookes Of the belieued and preached word the Apostle sayth the word is in thy mouth and in thy hart this is the word of fayth which we preach We confesse that in the belieued and preached word the Church is founded because by the same it is ingendred nourished and gouerned and that vnto this word it is subiect and obedient as vnto the Words of her spouse For indeed this kind of word is necessary for the Church For with our hart sayth the Apostle we belieue vnto Iustice but with the mouth confession is made to saluation And againe How shall they heare without a preacher 2. But the nature of the written word is farre different for this is neyther altogeather necessary for the Church seeing that the Church was without it more then two thousand yeares neyther can the written word be profitable to the Church vnlesse it be also rightly preached and belieued For what doth it profit a man to haue the Bible vnlesse he rightly belieue and vnderstand it 3. But the Scripture whereof we now dispute doth only conteyne written word but the belieued and preached word are coÌ„teined in the visibe Church as the necessary and essentiall parts therof seing the one is as it were the life in the hart of the Church the other as it were the speach in her mouth neyther can they euer be separated from her according to that saying and promise of God The words which I haue put in thy month shall not depart from thy mouth nor from the mouth of thy seede nor from the mouth of thy seedes seede from hence forth for euermore 4. Wherefore this argument doth proue the quite coÌ„trary for seeing that the written word receiueth it proâ—… and authority from the rightly belieued and preached word which are the partes of the Church it is necessary that the written word receiue that authority and â—…ity from the Church as that wherin only the word rightly preached and belieued is to be found 5. The second argument If the Church should teach any thing contrary to the Scriptures we were not to belieue the Church Therefore the Scripture doth not receâ—…ue that authority from the Church but rather the Church from the Scripture I answere that in the same maÌ„ner it may be said that if the Scripture should conteine any thing against truth we should not also belieue it if the holy Ghost should vtter and speake any ly we should not belieue him But these conditions are indeed impossible and blasphemous against God wherefore they are not only to be admitted but not euen to be proposed of Christians For it is impossible that the Church should teach any thing contrary to the Scriptures for then the holy Ghost should lye because he should teach one thing by the Church and the contrary by the Scriptures 6. The third argument if the Scripture receiue that authority from the Church then the Church should be aboue the Scripture which seemeth to be very absurd 〈◊〉 That the Church is aboue the Scripture may be vnderstood two wayes First because the Church exceedeth the Scripture in dignity and excellency and in this sense without all doubt the Church is aboue the Scripture for the Scripture is made for the Church and not contrarywise All things sayth the Apostles are done for you Christ dyed for the Church and not for the Scriptures the Church belieueth hopeth loueth and praysed God but the Scripture doth none of these The Church shall reigne and liue euerlastingly with Christ in heauen the Scripture shall perish after the day of Iudgement Lastly the Church conteineth in it the word of God rightly belieued preached and the holy Ghost it selfe all which do farre exceede the written word in excellency and dignity 7. Secondly it may be vnderstood that the Church is aboue the Scripture 〈◊〉 〈◊〉 she may change the Scripture or of Scripture make no Scripture or lastly she may teach somewhat coÌ„trary to Scriâ—… or depart from the true sense of Scripture In which sense the Sectaries of this tyme say that we affirme the Church to be aboue the Scripture And thus it is falso that the Church is aboue the Scripture but neyther is there any Catholike which in this sense will
affirme that the Church is aboue the Scripture as Bellarmine truly affirmeth For if the Church were in this sense aboue the Scripture the Church should erre and be opposite vnto her selfe because in that the Church hath once approued the Scripture she cānot any more reiect and disproue it vnlesse she contradict her selfe which is impossible 8. The fourth argument The holy Scripture receiueth her authority immediatly frō God himselfe because he is the Author of the Scripture therefore it doth not receiue it authority from the Church I answere that there two kinds of certaynties the one of the thing in it owne Nature the other in respect of vs so also there are two kinds of authorityes the one of the thing considered in it selfe and this hath the Scripture from her principall Author to wit God himselfe the other is in respect or vs and this it hath from the Church as we haue proued before out of Caluin and Beza◅ For we know not otherwise that God is the Author of the Scripture with any certainty of fayth but by the testimony of the Church 9. And that which we haue sayd of the Scripture may also be euidently seene in Christ our Lord who is aboue the Scripture For Christ was forced to proue his authority by miracles that it might the better be knowen and allowed of men For otherwise the Iewes had not beene bound to haue admitted his authority Hereupon sayth Christ speaking vnto his disciples of the Iewes If I had not done among them workes that no other man hath done they should not haue sinned that is to say of Infidelity not belieuing in Christ as S. Augustine very well expoundeth And in another place speaking vnto the Iewes he sayth If I doe not the workes of my Eather belieue me not 10. But if the authority of Christ which was most excellent in it selfe and immediatly from God stood in need of those meanes wherby it might become knowne vnto vs to the end it might oblige vs to belieue it much more the authority of the Scripture will stand in need of it albeit it be immediatly from God to the end it be made manifest vnto vs. For otherwise we should not be obliged by the authority therof But this is not done now by miracles nor by the immediate or extraordinary reuelation of God Therfore it resteth that we say it is done by the ordinary mediate reuelation of God that is to say by the Church or rather by the holy Ghost which speaketh vnto vs by the Church CHAP. IX That the Church is the Iudge of all Controuersus in matters of Faith SEING that there arise dayly so many disputations and Controuersyes of matters of faith none can deny but that there must necessarily be some Iudge appointed who must define end and determine such Controuersyes for otherwise there will neuer be an end of such matters But it is a great difficulty who must be this Iudge The Sectaries of this tyme almost all refuse the Iudgment of the Church For they see very well that if they admit her as iudge all their errors wil be quit ouerthrowne Wherfore some of them affirme that the sole Scripture must be the Iudge of all Controuersies and this was the first doctrine of our Aduersaries to wit Luther Zuinglius 2. But our later Aduersaries when they consider that it is an absurd thing to make the Scripture being a thing without life the Iudge as we haue declared before they fly vnto their priuate spirit the which they will haue the iudge of all Controuersies But least they may seeme to attribute too much vnto themselues they endeauour to colour their priuate spirit with the famous title or name of the holy Ghost affirming the holy Ghost to be the only iudge of all Controuersyes 3. VVherfore there are three thinges heere to be proued First that the Scripture cannot be iudge Secondly that neyther the priuate spirit can be it Thirdly that the Catholike Church is the only and most true Iudge of all Controuersies 4. As concerning the first wheras our Aduersaries euery where teach that nothing is to be belieued which is not expressely to be found in holy Scriptures it is a strange thing that they would perswade men that the Scripture is the Iudge of all Controuersies wheras we read no such thing in any place of holy Scripture 5. Yea euen in these testimony is only attributed to the Scriptures and not Iudgment Search the Scriptures saith Christ and the same are they that giue testimony of me And hence it is that the law of God is often called in Scripture in the Hebrew phrase Eda or Eduth or Teuda that is to say a testimony yea euen in one Psalme it is called aboue twenty tymes by that name 6. Moreouer in the Prophet Isay in the same place falsely cited by our Aduersaries that they may proue therby the Scripture to be the iudge of Controuersies it is called a witnesse or a testimony and not a Iudge nay rather to the Law saith the Prophet and to the testimony 7. Furthermore nothing is more absurd then in matters of such moment to appoint such a deafe and dumme iudge and who may also be corrupted for both parties and whose sentence eyther party vseth indifferently But it is manifest that the Scripture is such a iudge for it can neyther speake nor heare and so in like manner do all Heretickes ancient and moderne also vse the Scriptures Lastly almost all our Aduersaries do see how absurd these things are and therfore they fly vnto their owne priuate spirit the which they call the holy Ghost Wherfore-let vs come now to the second point 8. As concerning therefore this priuate spirit first there is none who doubteth but that the holy Ghost is the chiefe Iudge of all Controuersyes But the question is where this holy spirit is to be found and in whome it remayneth 9. Moreouer it is certaine that the holy Ghost doth not remayne or is to be found in any booke least peraduenture our Aduersaries should send vs to their Bibles but in the hartes of the belieuers Now we aske whether this holy Ghost which is the Iudge of all be in the hart of euery belieuer or rather in the hart of the whole Catholike Church If they say in the hart of the Catholike Church we haue our desire if they say in the hart of euery priuate man it will follow that no priuate person can erre in his owne iudgement seeing that the holy Ghost cannot erre in his iudgement Heere truely we seeke for that Iudge which cānot erre 10. Furthermore euery priuate man shall be come the Iudge of the whole Church if euery such priuate person haue this spirit which is the Iudge of the whole Church wherupon there will ensue a great confusion in the Church of God 11. Besides that if euery belieuer be the Iudge thē our Aduersaries must needs admit the