this Controuersy of the visible Church seing that Christ our Lord came into this world that he might make open and knowen the way to eternall sauation not to one Nation or age only but indeed to the whole world and all posterity it is a very absurd thing to thinke that this one only way to eternall saluatioÌ„ which is the true Church of Christ remayned hidden and vnknowen to all Nations for so many ages past CHAP. VII That this visible true Church of Christ cannot erre in matters of fayth NOTHING can be sayd more absurdly theÌ„ that the true Church of Christ can erre in matters of fayth and yet there is nothing which the Sectaries of this tyme do hold and defend with greater pertinacy not without iust cause for they see very well that it cannot be denyed but that the true Church of Christ hath for these many yeares past remayned still among Catholikes only visible as afterward we shall more clearly declare but if they should also graunt that this visible Church cannot erre they should ouerthow themselues by their owne confession Wherefore to the end they may still haue some corner or hole to slip out at they affirme that the true Church of Christ both hath erred still doth erre in points of faith Then the which nothing certainly is more absurd especially seing that they affirme that it hath erred not in things of small moment but in the principall and chiefest poynts of fayth which are playnly necesrary to eternall saluation yea also that it hath fallen into manifest Idolatry Moreouer that it hath not only fayled staggered in fayth hath publikely taught many errors against fayth but hath also compelled and forced by threats and torments all to Idolatry And lastly that it hath donne thus not only for the space of one yeare but for a thousand or at least 900. yeares All which how absurd they are we will now declare 2. But to the end that all which we are to say hereafter of this matter may be the better vnderstood we must note heere that when we affirme that the Church cannot erre in fayth that by this word fayth we vnderstand not only that inuisible fayth which is in our mind but also visible that is to say the publike doctrine of the whole Church which is proposed or set downe to be belieued of all Wherfore when we affirme that the Church cannot erre in matters of fayth we affirme also that the doctrine or points of fayth the which the Church of God setteth downe as the most certayne and vndoubted word of God cannot be false but the very word of God it selfe which I will clearly declare by these arguments 2. The first argument is deduced out Supr hâ— ipsa contro c. 1. of all those properties and offices of the true Church before alledged out of Scripture For the true fayth being once taken away all the foresayd properties of the Church must needes perish and all her offices must cease For the Church caÌ„ neyther be the spouse of Christ nor the bodâ— nor the Kingdome nor the inheritance nor the teÌ„ple of Christ without faith but neyther can the Church without faith the true doctrine therof eyther conceyue bring forth nouriâ—h gouerne or defend Christes flocke And in this manner the Church of Christ for so many ages had lost Supr c. 1. hâ—ius coÌ„tro all her properties had intermitted all her proper offices contrary to so many so cleare promises of holy Writ before alledged 4. The second argument is deduced out of most cleare testimonyes of holy Scripture which teach that the Church caÌ„not erre in faith For first Christ himself V. at 16. v. 18. affirmeth that the gates of hell shall not preuaile against the Church But if the Church could erre in faith the gates of hell for so many ages past had preuailed against her 5. Moreouer God speaketh thus by Isa 59. v. vlâ— his Prophet Isay of the Couenant of the new Testament This is my league with them saith our Lord my spirit which is in thee and my words which I haue put in thy mouth shall not departout of thy mouth out of the mouth of thy seed out of the mouth of thy seeds seed satthour Lord froÌ„ hence forth euen to the worlds end But in our Aduersaries opinioÌ„ the words which God hath put into the mouth of the Church had departed many ages out of her mouth 6. Lastly the Apostle affirmeth that the Church is the Pillar and stability of truth â— Tim. 1. v. 9. But if the Church could erre in faith and teach publikely against the word of God it should be the Pillar rather of falshood then of truth Some of our Aduersaries do aÌ„swere vnto this place that the church is called indeed the Pillar of truth because it doth not erre when it followeth and is agreable vnto the word of God yet neuerthelesse it erreth when it disagreeth from the word of God But this is a very friuolous answere For according vnto this interpretation euery Church of Heretikes of Iewes Turkes yea of the Diuels themselues should be the Pillar of truth For none of these erreth when it is agreable to the word of God But a Pillar is that which necessarily and alwaies vpholdeth that which it strengthneth and whose pillar it is wherfore the Church should not be the Pillar of truth vnlesse it alwaies sticke and be ioyned with the truth and vphould it Caluin therfore Calu. l. 4. Inst c. 2. sect 1. in fine coÌ„uinced by the euidence of the truth writeth that if the true Church be the Pillar of truth it is most certaine that the Kingdome where lyes falshood rargneth cannot be the true Church Thus Caluin 7. The third argument is deduced out of diuers Absurdities which ensue out of the doctrine of our Aduersaries The first absurdity is that the Apostles Creed were false wherin we belieue the holy Catholike Church For that Church cannot be holy which wanteth the true faith which reacheth falsities and wickednes which forceth all men to Idolatry 8. The second absurdity is that Christ himselfe and the holy Ghost should erre and teach thinges both false and wicked For the doctrine of the Church is not so Luc. 10. v. 16. Ioan. 14. v. 26. Act. 15. v. 28. much the doctrine of the Church as it is of Christ of the holy Ghost VVâ—o hear th you saith Christ heareth me and in another place The Paraclete the holy Ghost whom my Father will send you in my name he will teach you all thinges And tâ—e Apostles said It seemeth good to the holy Gâ—ost and to vs. Lastly God himself by his Prophet speaking vnto the Church affirmeth that his holy Spirit is in the Church and that he hath put his words into the mouth of the Church which shall neuer be taken out of her mouth from hence forth till the end of the world Wherefore if
the Sacraments But because there is no small Controuersy now a dayes concerning this Office we will briefly dispatch it But to the end that which is in Controuersy may the better be vnderstood heere are three thinges to be determined First that the calling of God is necessarily required to the end one may become a lawful preacher or administer of the Sacraments For those words of the Apostle are very cleare and manifest How shall they ad Rom. 10. v. 15. Hebr. 3. v. 4. 5. preach vnlesse they be sent And againe Neyther doth any man take the honour to himselfe but he that is cllaed of God as Aaron So Christ also did not glorify himselfe that he might be made a high Priest but he that spake to him My sonne art Psal 2. v. 7. thou c. Wherefore he who without this lawfull calling and mission dareth presume to intrude himself to meddle with these diuine offices preferreth himself before Christ our Lord. For Christ came not to these offices but called and sent by his eternall Father Lastly if in humane and worldly matters none dare meddle with the affaires or busynes of a Prince without his licence and consent much lesse must any deale with these supernaturall and diuine offices vnlesse he be called and sent for that purpose by God himselfe 2. The second is that there are two kinds of callings by God the one extraordinary the other ordinary The extraordinary calling is when God immediatly by himselfe calleth any in this manner God called Moyses the other Prophets Christ called his Apostles This is called extraordinary because it seldome hâ—apneth It is tearmed also an immediate vocation because it is done immediatly by God himselfe The ordinary vocation is that which coÌ„tinueth alwaies in the Church and is done immediatly by the Pastors of the Church and of God only by their meanes Hereupon also this is called a mediate vocatioÌ„ to wit in respect of God This diuision is taken out of S. Paul who writeth himselfe to be an Apostle not of men neyther by man but by Iesus Christ and God Gal. 11. v. 1. the Father For by these wordes he sheweth that some which are in the Church are called to the diuine offices by men and some by God himselfe 3. The third is that those who are taken to Ecclesiasticall offices by the ordinary vocation they receyue their calling and authority from the Church For this ordinary vocation is not done but by the ministers of the Church But the whole Controuersy is of the extraordinary vocation For those who in this age haue brought in new opinions seeing themselues destitute of the ordinary vocation they fly vnto the extraordinary the which say they must not be subiect to the censure and approbation of the Church wherof they know themselues to be destitute But we on the other side affirme that the extraordinary vocation also must necessarily be confirmed and approued by such as haue ordinary vocation in the Church of God And we know very well that our Aduersaries haue not truly this extraordinary vocation as afterward we will declare more at large But suppose we graunt them to haue this extraordinary calling neuerthelesse by these ensuing arguments we will manifestly proue that it must needs be confirmed and approued by those who haue their ordinary vocation in the Church of God 4. The first argument S. Paul was immediatly and extraordinarily called by Ad Galat 1. v. 1. God as he writeth himselfe and yet he was sent to Ananias who had the ordinary vocation that by him he might be instructed and baptized And afterwards Act. 9. v. 7. together with S. Barnabas he was ordained by the imposition of hands by those who were the ordinary Pastors of the Act. 13. v. 3. Church Lastely he writeth that according to the reuelation which he had he Ibid. v. 1. 2. went to Ierusalem and conserred the Ghospell which he preached with the visible Church and ordinary Pastor of the same least he might seeme to haue runne or laboured in vaine they therefore who refuse the approbation of the visible Church albeit they be neuer so extraordinarily called therunto they doe but labour in vayne 5. The second argument We must not easily beleeue euery one who affirmeth himselfe to be extraordinarily sent by God according to that admonition of S. Iohn Belieue not euery spirit but proue the 1. Ioan. 4. 4. 1. spirits whether they be of God because many false Prophets are gone out into the world But this proofe or triall cannot be better done then by Christs Church which is as S. Paul writeth the pillar and ground of truth The which also S. Iohn clearly sheweth by the words following when he sayth he that knoweth God heareth vs he that is not of God heareth vs not in this we know the spirit of truth and the spirit of error It is therefore a most certaine rule wherby this extraordinary vocation is examined to demaund whether it will submit it selfe to the approbation of the visible Church and will heare her or no For he who heareth the Church hath the spirit of truth and the true extraordinary vocation but he who will not heare the Church hath the spirit of error and the false extraordinary vocation 6. The third argument The holy Ghost neuer contradicteth himselfe for otherwise which God forbid he should not be the spirit of truth but of falshood for truth is neuer repugnant to truth but to falshood seeing that therfore it is manifest that the ordinary vocation is from the holy Ghost that extraordinary cannot be opposite vnto it which is truly from the holy Ghost For otherwise God should be opposite vnto himselfe which were impiety to thinke wherfore it necessarily followeth that the extraordinary vocation must agree with the ordidinary and be subiect vnto it as also it must establish and confirme but not impugne it Hereupon sayth the Apostle the spirit of the Prophets are subiect to the 1. ad Cor. 14. v. 32. Prophets if they be subiect to the Prophets much more to the whole Church of Christ 7. The fourth argument There would arise a greate confusion in the Church of God if euery one were permitted to preach and administer the Sacraments that should affirme himselfe to be extraordinarily called without any other examine or approbation of the Church For so euery phantasticall fellow might freely bragge and affirme himselfe to be extraordinarily called by God And vnder that pretence and title might preach administer the Sacraments and exercise all other Ecclesiasticall offices 8. By these arguments some more Calu. l. 4. Inst cap. 3. sect 14 Bez. c. 5. suae confess â—rtic 28. Bulling decad 5. serm 4. learned amongst our Aduersaries being conuinced do acknowledge that all extraordinary vocation should be examined and approued by the ordinary Pastors of Christs Church But they adde moreouer that this is true when the Church it selfe
desire Seeing that the Church is alwaies present who explicateth alwaies her mâ—nd vnto vs in plaine and manifest wordes And if at any tyme there arise any doubt or Controuersy in her decâ—eâ—s she presently declareth it no otherwise then it the Prophets other writers of the ould and new Testament were yet aliue and would clearly explicate their mynds vnto vs in their owne proper words For it is the same Holy Ghost who in tymes past spake by the mouth of the Prophets and Apostles Matt. 10. v. 20. and who speaketh now by the mouth of the Church â—or it is not you that speake but the spirit of your Father that speaketh in you 4. The Church hath the fourth property For there is exceeding great streÌ„gth and immutability in the doctrine of the Church For this truly can neuer be corrupted falsified or chaunged because the Church is alwaies present who alwaies giueth most cleare and euident testimony of her owne doctrine This doctrine also of the Church remaineth alwaies constant and immoueable because the holy Ghost is alwaies present who will not permit the Church to erre according to those wordes of Christ I will Ioan. 14. v. 16. aske my Father and he will giue you another Comforter that he may remayne euerlastingly with you 5. The Church hath the fifth property that is to say the fulnesse and sufficiency of doctrine For the Church teacheth all thinges necessary to saluation according to that promise of Christ When the spirit of truth shall come he will teach you all truth So that the Ioan. 16. v. 13. Church hath hitherto condemned all heresies and heerafter also will condemne all errors arising and oppugning the Catholike faith In like manner she alwaies answereth to all doubtes and difficulties proposed vnto her because she is alwaies present and alwaies liueth 6. The Church hath also the sixt property that is to say Necessity For no doctrine must be receyued as a point of faith vnlesse it be receiued and approued Suprac 8. huius Controu Gal. 1. v. 12. by the Church as we haue declared before by the example of S. Paul who although he receyued his Ghospell immediatly from God by the reuelation of Christ yet he was commaunded by reuelation to go the visible Church and to conferre the Ghospell which he preached with those who were in the visible Church least perhaps in vaine he should runne or had runne 7. Yea and others could not safely belieue him vnlesse his doctrine had byn approued by the Church as Tertulliâ—n S. Hierome and S. Augustine well note The Apostle S. Paul saith S. Augustine called from heauen if he had not found the Apostles with whome by conserring his Ghospell he might appeare to be of the same Society the Church would not at all belieue him Thus S. Augustine And much more the Ghospells of S. Marke and S. Luke who were not Apostles but only their disciples stood in need of this approbation of the Church Hereupon saith Tertullian If he from whom S. Luke receyued Tertul. l. 4. contra Marci c. 2. S. Hier Ep. 11. S. Aug. tom 6. cont Faustum Manich. l. 28. c. 4. Tert. loco cita Gal. 2. v. 2. his light desired to haue his faith and preaching authorized by his predecessors how much more reason haue I to desire the like for the Ghospell of S. Luke seeing the same was so necessary for the Ghospell of his Mayster Thus farre Tertullian 8. And hence it is that the reuelations of S. Brigit and S. Catherine of Siena albeit they were truly reuealed vnto them by God yet they do not appertayne to the Catholike faith because they are not approued by the Church as the vndoubted and certaine word of God 9. Euen as also in the Apostles tyme many before S. Luke wrote the acts of Christ as S. Luke himself testifyeth and yet notwithstanding the Ghospells only of Luc. 1. v. 1. two of them to wit S. Matthew and S. Mark are authenticall for it is well knowne that S. Iohn wrote his Ghospell long after S. Luke but the Ghospells of the rest who wrote before S. Luke do not appertayne vnto faith because they were neuer approued by the Church Wherby it sufficieÌ„tly appeareth how necessary the approbatioÌ„ authority of the Church is 10. The Church hath the seauenth property of the ground of faith for by the Church and her coniunction communioÌ„ a true belieuer may be distinguished from an Infidel for he who belieueth the Church and heareth her is a true belieuer but he who doth not heare her is an Infidell if he will not heare the Matt. 18. v 17. 1. IoaÌ„ 4. v. 6. Church saith our Lord let him be vnto thee as an heatheÌ„or publicaÌ„ And S. Iohn saith he which knoweth God heareth vs he which is not of God doth not heare vs. 11. The Church hath the eight property For whatsoeuer we belieue with our Catholike faith we belieue it because it is reuealed vnto vs from God by Calu. l. 4. Instit c. 9. sect 1. Beza c. 4. suae confess sect 17. the Church But God now reuealeth nothing to euery member of the Church immediatly by himselfe Yea euen our Aduersaries do well admonish vs to labour most of all that no way or leaue be graunted to such fantasticall reuelations 12. The Church hath the ninth property For the Church conuinceth also Turkes and Infidels by naturall reasons of which sort there are many extant in S. S. Thom. in 4 lib. contra Gentes insracap 19. huius Controu Thomas We proue also the Church by the very signes and markes of the Church which are manifest vnto all euen Turkes and Infidels wherof we will speake more hereafter 12. The Church hath also the tenth property because in the Apostles Creed there is expressed an article of the Church For presently after the faith of the true God the Father the Sonne and the holy Ghost first of al is set downe this article I belieue the holy Catholike Church 14. Moreouer that the Church and her preaching is the ground of faith euidently appeareth by the wordes of holy Scripture For when S. Paul disputeth of that faith wherby all are to to be saued he reduceth this whole Faith to the preaching of the Church vnto her sending calling of others to her Ecclesiasticall offices 15. So this Apostle in another place declareth that God alwaies appointed some Pastors Rom. 10. v 14. seq and Doctors in his Church that we be not children wauering in faith and carried about with euery wynd of doctrine but that we may be stable and constant alwayes in one and the same faith and confession of the Sonne of God 16. Lastly those words of S. Paul are most euident wherein he affirmeth that the Church is the pillar and ground of 1. Tim. 3. â— 15. truth Where we are to consider that euery foundation of any bulding hath two offices that
perspicuously resolued Their first argument is if the authority of the Church were the ground of fayth then it would follow that our faith relied vpon men and not vpon God for the Church consisteth of men Our Aduersaries do often repeate and inculcate this argument vnto vs. I answeere that the same argument if it were any thing worth would also proue that we should not belieue Scriptures because althose who wrot the books of the Bibles were also men buâ—â—â— we do belieue their writinges not because they were men but because they had a certaine peculiar assistaÌ„ce of the holy Ghost who did so gouerne and direct them that they could not erre so in like manner we belieue the Church and make it the ground of our fayth not as it consisteth of men but as it hath a speciall and continuall assistance of the holy Ghost by whome she is continually gouerned and directed wherby it commeth to passe that she can neuer erre as we haue proued Cap. 7. praeced a little before 2. Wherefore to make the Church the ground of our fayth is nothing els then to make the holy Ghost and Christ himselfe the ground therof For it is he who speaketh vnto vs by the mouth of the Church according to that saying of S. Paul Seeke you an experiment of him that speaketh in me Christ And in another place speaking of his own 2. Cor. 13. v. 3. 1. Thess v. 8. doctrine he sayth therfore he that despiseth these things despiseth not man but God who also hath giueÌ„ his holy spirit in vs. But our Aduersaries do thinke speak too basely of the Church as though it consisted of men only as the Churches of Infidells and Heretikes seeing that the chiefe part of the true Church of Christ is the holy Ghost who is as it were the soule and spirit of the Church 3. But neither is this to make the Scripture or the holy Ghost subiect inferito our men as our Aduersaries are woÌ„t to cauil but oÌ„ly to shew that the holy Ghost is euery where conformable to himself that in all things he neuer differeth or disagreeth froÌ„ himselfe Whether he speak vnto vs by the holy Scripture or by the mouth of the Church as Caluin acknowledgeth Calu. l. 1. Instit c. 9. sect 2. disputing against the Anabaptists and Libertines who by such an argument went about to reiect the holy Scriptures to wit least the holy Ghost might be made subiect and inferiour vnto them 4. The second argument is that Christians may and ought to iudge and examine all things as the Apostle sayth therefore the spirit of euery Christian ought to be the grouÌ„d of al things I answere that by the same argumeÌ„t the Anabaptists Libertines 1. Cor. v. 15. reiectâ—d all the Scriptures that they might only retaine the spirit as witnesseth Caluin but badly for euen as Christians must discerne and iudge all things so must Calâ—â— c. 9. citat sect 1. they also obserue the rule and methode in iudging which the Scripture doth prescribe vnto them and which himselfe appointed but this rule is not euery ones priuate spirit but the spirit of the whole Church For it is altogeather necessary that the rule of fayth be most certayne free from all errors as the spirit of the whole Church is and not that of euery priuate man Hereupon sayth S. Iohn He 1. Ioan. 4. v. 6. which knoweth God heareth vs he who is not of God doth not heare vs in this we know the spirit of truth and the spirit of error We must tâ—erfore iudge of euery man by that they eyther heare or do not heare the Church c because they either agree or disagree from the spirit of the Catholike Church 5. The third argument is that Catholikes proue the Church and the authority thereof by the Scripture therfore Scripture is rather the ground of fayth then the Church I answere first that the proofe of the Church which is taken out of Scriptures when we dispute against heretikes is an argument called by Philosophers ad hominem and it is deduced out of the premises already graunted in which manner also the first principles or grounds of euery science may be proued and out of those thinges also which of themselues are not very strong and certayne So out of the old Testament agaynst the Iewes we proue the new Testament albeit this also is the ground of our fayth because the Iewes do admit and receiue the old Testament but not the new yea also euen out of the Iewish Talmud we proue many things against the Iewes because they admit and approue it as the word of God but yet their Talmud is not the ground of our fayth because this only is as I sayd an argument deduced out of such thinges as they graâ—â—t vnto vs. So in like maÌ„â—er because almost al heretikes admit the Scripture and reject the authority of the Church therefore when we dispute against them we proue the authority of the Church by the Scriptures as premisses already graunted by them But if we were to deale with Infidells or others who doe not admit the Scriptures then the sayd Scriptures were to be proued by the authority of the Church and not contrarywise For it is a thing farre better and more commonly knowne that there Infra 18. buius coÌ„ â—r §. 10. is a Church then that there are the holy Scriptures as afterward we will shew more clearly 6. Secondly I answere that there is so great connexion betwixt the Scripture and the Church that the Scripture may very well be proued by the authority of the Church and againe the church by the authority of the Scripture Neyther should this seeme strange to our Aduersaries For Logicians also know very well that that which by it owne nature is more certaine better knowne may be proued by that which is more certaine and beter knowne vnto vs by a demonstration called by them à posteriori And coÌ„trary wise that which is better knowne vnto vs may be proued by that which is better knowne and more certaine in his owne nature by a demonstration called à priori So the cause is proued by the effect the effect by the cause as fyre is proued by heate à posteriori and heate by the nature of fyre à priori So in like manner by the authority of the Church the which in regard of vs is more certayne and better knowne we proue the Scripture as it were à posteriori and by the authority of the Scripture which in it owne nature is more certaine we proue the true Church of Christ as it were à priori 7. The fourth argument S. Paul testifyeth that the Church is supported by the ground and foundation of the Prophets and Apostles that is to say by their Propheticall and Apostolicall doctrine but if the foresaid doctrine be the ground of the Church it necessarily followeth that this doctriue appeareth to
publican 18. Fiftly the Church hath power and authority to punish VVhat will you 1. Cor. 4. v. vlt. 2. Cor. vlt. v. 2. 2. Cor. vlt. v 10. sayth 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 Matth. 18. v. 19. Ioan. 20. v. 23. 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 1. Cor. 5. v. 34. 5. already iudged as 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 Sathan And a little after Do not you iudge of them that are within where the Apostle â— Cor. 5. v. 12. plainly saith that the Pastours of the Church iudge those which are in the Church 21. The third argument is taken from the common practice of the Church aswell in the old as in the new Num. 11. â— 16. 17. 25. Deut. 17. â— 8. â—eq 2. Par. 19. v. â—0 11. 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 Iudgment 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 sâ—ribes and the Pharisies All thinges therfore whatsoeuer they shall say to you obserue yâ—e and doe yee this Councell or Iudgment in the yeares following by corâ—upting the Greeke word the Iewes called Sanhedrin Matt. 2. v. 2. 3. as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an assembly or Councell 13. In like manner in the new Testament when there arose that controuersy about the obseruation of the legaâ—l ceremonies or customes the Apostles did not Act. 15. v. 28. 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 Act. 15. v. vlt. Act. 16. v. 4. the holy â—host is as it were the soule of the Church And this Decree of the Apostles S. Paul and S. Barnabas did diuulge 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 Act. 21. v. 25. to the Greek Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to sâ—y 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 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 vsurpe vnto themselues the authority of iudges neither doe they referre the iudgment to the Scriptures alone or to the priuate spirit of any 26. Yea Caluin conuinced by these reasons confesseth that the writinges of euery priuate person must be submitted to the iudgmeÌ„t of the Church Where he also concludeth thus Neither therefore sayth he do we condemne or diminish the authority of the Church neyther do we giue liberty â—o euery froward Calu. in Antid contra Conâ—il Trid. sess 1. in fine fellow to do what he list I would to God they would shew vs such a Church as the holy Scripture doth paint or describe vnto 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 argumentâ— of our Aduersaries the first is that the holy Ghost is not tyed vnto men but â—udgeth 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 neither the holy Ghost nor Christ himselfe can deceiue vs in not performing their promises because as the Apostle Tit. 1. v. 2. sayth God cannot lie 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 Math. vit v. vlt. and stay with vs not for one or 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 faith 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 truesense of the holy Scripture and of the exposition thereof which is the chiefer Ioan. 14. v. 16. part of the written word as also of any doubtfull letter of the holy Scripture for seeing that in times 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
of it albeit it be immediatly from God to the end it be made manyfest 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 Controuersies in matters of Faith SEING that there arise daily 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 quite 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 Cap. 18. Controu 1. 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. Wherfore 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 AduÌ„ersaries euery where teach that nothing is to be belieued which is not expressely to be found in holy Scripture 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 Ioan. 5. v. 19. 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 Tenda that is to say Psalm 118. 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 Isa 8. v. 20. Law saith the Prophet and to the testimony 7. Furthermore one thing is more absurd that 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 eytâ—er 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 therfore 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 iudgment seeing that the holy Ghost cannot erre in his iudgment Heâ—re truly we seeke for that Iudge which caÌ„not 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 whereupon there will ensue a great confusion in the Church of God 11. Besides that if euery belieuer be the Iudge theÌ„ our Aduersaries must needs admit the auncient Fathers as Iudges of all Controuersies the which they will neuer do for they dare not deny but that the auncient Fathers were true belieuers why therfore do they attribute vnto themselues that which they so vâ—hemently deny to all the auncient Fathers 21. Moreouer if euery belieuer cannot erre in his iudgment 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 indgment 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 oftentymes 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 2. Tim. 3. v. 15. speaketh giueth her iudgment and examineth the testimonies of Scriptures and Fathers as experience it selfe teacheth vs. 17. Fourthly we are bound to stand to the iudgement of the Church VVho will not heare the Church saith our Lord let Matt. 18. v. 17. him be vnto thee as an â—eathen and
whole Chapters out of the Canticle of Canticles out of Ezethiel and other Prophets were obiected by the Catholikes Beza de not Ecâ—l Vol. 3. p. 137. edit an 158. they changing their mind confesse that very many places of Scripture are obscure but that all points of doctrine necessary to saluation are be found in places plaine and easy 2. For resolution of this question we must answere with a distinction and say that if the word Scripture be taken for the bare Letter only then doubtlesse the â— Cor. 3. v. 6. 7. 9. Scripture is obscure or â—ls S. Paul would not haue said that it killeth and causeth death and damnation but if it be taken properly that is to say togeather with the true sense and meaning thereof then it is not obscure but plaine inough in al things necessary to saluation and in this sense speaketh S. Augustine as do also other Fathers l. 3. de doct Christ c. 7. 9. whom our Aduersaries cite wheÌ„ they say that al things necessary to saluatioÌ„ are manifestly conteyned in the holy Scripture 3. Moreouer the holy Scripture is both manifest and obscure but not in regard of the same persons It is passing obscure and not to be vnderstood of the proud such I meane as despise the sense and consent of the holy Fathers yea and of the whole Catholike Church but to little ones and such as are humble who follow in al things the foresayd sense coÌ„sent it is manifest Psal 18. v. 8. and perspicuous The testimony of our Lord is faythfull sayth the Psalmist giuing wisedome to the little ones that is to such as are humble and not proud and Christ our Lord sayth thou hast hidden these thinges from Matt. 11. v. 25. the wise and reuealed them to little ones that is to the humble The Scripture indeed is obscure to such as want fayth are destitute of the holy Ghost but easy playne to those which abide preseuere in the faith of the Church by that meanes are guided gouerned by the holy Ghost 4. The Word of God shineth brightly the Word of God I say not the word of men nor the word of the Diuell for that only is the true Word of God which is in the true sense not in the bare letter for the letter depraued by a false seÌ„se is not the Word of God but the word of men or rather the word of the Diuell the word of God doth illuminate the eyes but the 2. Cor. 4. v. 41. eyes of such as haue eyes to see and not their eyes whose mindes Satan hath blinded so as the light of the Ghospell cannot shine to them 5. In vaine therefore do our Aduersaries heape togeather so many places of Scripture in which it is said that the Word of God is said to be cleare ful of light perspicuous for this is not attributed by the Scripture to the bare letter but to the letter ioined with the true sense which true seÌ„se cannot be had out of the Catholike Church 6. Neyther doth the Scripture say that the Word of God is manifest to all indifferently but to such only as being indued with the true fayth are humble of hart and therefore inspired by the holy Ghost if therefore our Aduersaries will haue the Scripture to be full of light and easy to be vnderstood of them it it necessary that they returne againe to the true Church in which only is true faith true humility the true sense of the Scripture the true spirit of God without which the holy Scripture will neuer be plaine cleare and manifest for it is great imprudency I will not say impudency to contend so eagerly and with such hostility about the plainenes and perspicuity of the holy Scripture and to haue no will to returne into that way which only leadeth to plainenes and perspicuity CHAP. XIII Whether the holy Scripture be to be translated into the vulgar tongue THAT we may briefly dispatch that which hath beene so largely treated of by many concerning this matter we will reduce all vnto foure generall assertions The first is There is no doubt but the Word of God is to be preached to the people in the vulgar tongue so as the question is only of the bare written letter 2. The second assertion is Neyther the example of Christ nor of the Primitiue Church do coÌ„uince that the Scripture is to be translated into the vulgar tongue but rather the contrary for Christ neuer commaunded the Iewes to translate the Scriptures out of the Hebrew tongue into the Syâ—iac and yet in Christs tyme the aunâ—ient Hebrew tongue was to the Iewes as the Latin is to the Ereâ—ch Italians and Spaniards and only the Syriac tongue was in vse amongst the common people which euen our Aduersaries confesse such I meane as are the more skillfull in the Syriac and Hebrew tongues as namely these Sebastian Munster in his preface before his Syriacal Caldaical Grammer Francis Iunius in his preface before the new Testament in the Syriac tongue of Tremelius Peter Martin Morentine of Nauarre in the preface of his Caldaical Grammer printed aâ— Roâ—hel the yeare 1590. 3. Neyther did S. Paul write in Latin to the Romanes but in Greeke though Hier. de Script Eccles in Luc. See S. Aug. l. 2. de doct Christ c. 11. seq not the Greeke tongue but the Latin was their vulgar tongue So S. Luke did â—rite the actes of the Apostles at Rome in Greeke and not in Latin And euen to S. Augustines tyme foure hundred yeares after Christ the Byble was not extant but in the three learned tongues Hebrew Greeke and Latin no not in the tyme of Rabbanus Maurus who liued Rab. l. 5. de inst Cler. c. 8. eight hundred yeares after Christ as himselfe testifyeth in expresse words 4. Neyther can our Aduersaries alleadge any authenticall example of the auncient Church for the translation of the Scripture into the vulgar tongue they tell vs indeed of one Vulphilâ—s a Bishop of the Gothes who is sayd to haue translated the Scripture into the Gothish tongue but he was not a Catholike but an Arian Heretike as witnesse Theodoret Theod. l. 4. hist Ecc. cap. vlâ— Socr. lib. 4. c. 27. Sozom l. 6. c. 37. Cass in hist tripart l. 8. c. 13. Socrates Sozomenus and Cassiodorus 5. For as for that which certayne late writers alleadge of S. Clâ—ysostome his translating of the Scripture into the Armenian tongue as also of S. Hierome his translating of the same into the Dalmatical toÌ„gue there can no certayne proofe be brought thereof And they who write this do not affirme that all the Scripture was translated by them but certayne partes only vsed of old to be read in the prayers of the Church as the Psalmes Epistles Ghospels and Lessons which were song publickely at Masse in the Canonicall houres which we read to haue byn graunted by Pope Iohn the eight of
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
the Church could erre in the doctrine of faith Christ also the holy Ghost and God himselfe should erre 6. The third absurdity is that a building could coÌ„sist stand without a fouÌ„dation For the fayth of Christ is the fouÌ„dation of the Church If yet sayth the Apostle you continue in the fayth grounded Colos 1. v. 19. and stable And in another place he teacheth that the Church is grounded vpon Ephes 2. v. 20. the doctrine of the Apostles and Prophets but the foundation being taken away the building must needs fall This absurdity is so manyfest that it forced Caluin to confesse this very truth which now we â—each to be euidently conuinced out of S. Pauls words If sayth he the doctrine of the Apostles and Prophets be the foundation of the Calu. l. 4. Instit c. 2. sect 1. Church take away that doctrine and how can the building stand Thus Caluin 10. The fourth absurditie is that the true Church should consist and be without her proper and essentiall forme no otherwise then if one should say that a true and liuing man might consist and be without his soule For the true faith and the true preaching thereof are as it were the essentiall formes of the Church Calu. l. 4. Inutit c. 2. sect 12. Caluin also acknowledgeth this absurdity when he writeth that the fayth of the Church being taken away there must needes follow the vtter ouerthrow of religion euen as the life of man is ouerthrowen and taken away if he be stabbed with a dagger or deadly wounded at the hart 11. The fourth argument is deduced out of the manifest contradictions which follow of the contrary doctrine For they who coÌ„â—eÌ„d that the true Church of Christ doth erre in fayth do not indeed know what they say for that is the only true Church of Christ which retayneth and kepeth still the name the sincere fayth of Christ but that is the false Church of Christ which only professeth the name of Christ but erreth in fayth Wherefore to say that the Church of Christ erreth in fayth is all one as to say that the true Church is not the true Church but the false which implieth a contradiction 12. The fift argument is deduced out of those things which our Aduersaries do graunt vnto vs. For the common Insraeâ— 18. huiuâ— Controu doctrine of our Aduersaries is as we will shew hereafter that the sincere preaching of the word of God and lawfull administration of Sacraments are the markes and signes of the true Church without which it cannot consist therfore it necessarily followeth that they must also admit that the true Church cannot erre in fayth and in the true preaching of the word of God For that Church caÌ„not sincerely preach the word of God who fouly erreth in points of fayth and in the Calu. l. 4. Instit cap. 2. sect â— cap. 8. sect 12. 13. true preaching therof Caluin also out of diuers places of Scripture doth proue that it is a false Church and not a true which erreth in the principall points of fayth and he acknowledgeth that the true Church cannot erre therein they being necessary to saluation Beza in like manner Bezain l. de Ecc. notis volum 3. Tract Theol. writeth that the true Church cannot erre in the chiefe poynts of fayth albeit he saith that it erreth in lesser matters the which distinction of poynts of fayth he hath takeÌ„ out of Caluin The Church therfore caÌ„not erre at the least in chiefe points Calu. l. 4. Instit c. 1. sect 12. of faith eueÌ„ in our Aduersaries iudgmeÌ„ts 12. Our Aduersaries heape togeather a great many of arguments but they are such as may easily be answered For whereas they know that their arguments are but weake and almost nothing wortâ— they endeauour by the multitude thereof to oppresse the truth or at the least to obscure hide it Many of them when they manifestly see that it is impossible that the true Church can consist or be without faith they craftily feygne that the Calu. l. 4. Instit cap. 2. sect 2. Controuersy betwixt vs is not of this matter but of some other far different that is to say of that vvhereof none euer doubteth so dealeth Caluin with vs. For when he had confessed that to be the false Church and not the true which erreth in principall poynts of fayth consequently that the true Church cannot erre herein as out of his owne words we haue already declared at the last he feigneth that the controuersy in this matter is not whether the Church can erre or no but whether she may erre if she take not for her companion the word of God Calu. l. 4. Instit c. 8. sect 13. 15. and that we affiâ—me that whatsoeuer she shall decree eyther without or besids the word of God that the same is to be accounted as a most certayne oracle of God But that he and his affirme that therfore the Church cannot erre because it permitteth it selfe to be directed and gouerned by the sayd word of God and because it teacheth nothing but out of the word of God But this is a meere slaunderâ— or there can no Catholike be found who doth not acknowledge that the Church permitteth it selfe to be directed in all things by the word of God Supra Contro 1. ca. 2. seing that the sole word of God is the obiect of faith as we haue sayd before wherfore the true Church proposeth nothing els vnto vs to be belieued with a Catholike fayth but the most sincere and true word of God But in this matter only is the controuersy betwixt vs and our Aduersaries that they acknowledg only the written word of the holy Scripture to be the true word of God but we not only Supr Contro 1. c. 25. sequen acknowledge the written word but also that which was preached and deliuered vnto vs by Christ and his Apostles Wherof we haue said inough in the precedent disputation 14. Some others by friuolous distinctions endeauour to hyde this their error and to obscure and darken most cleare perspicuous matters wheras notwithstanding in very truth they can say nothing cls but that which we haue already Philip de Moâ—nay Tract de Eccles c 2. taught For they inuent and imagine a twofold Church the one pure the other impure wherin they place euen Heretikes themselues this which is impure say they erreth in faith but not that which is pure But we acknowledge only one holy Catholik Church of Christ with the Creed of the Apostles that of the Councel of Nice we willingly yield vnto them their impure Church wherin the Heretiks are For none doubteth but that such a Church may erre But as this is a false not the true Church of Christ so of it is not this present Controuersy but only of the true and pure Church of Christ 15. Others distinguish the Church into
adde also some other naturall reasons and perwasions that they may be conuerted For there are many things in holy Scripture which seeme 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 by 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 Rom. 3. v. 4. 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 eueÌ„ in our Aduersaries iudgemeÌ„ts For the predestinate only in their opinion haue this spirit euen as they only in their iudgments 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 2. Tim. 2 v. 19. Cal. l. 4. Inst c. 1. sect 2. 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 times change their interpretations of Scriptures and at diuers tymes they teach plaine contraries yea they confesse that this their priuate spirit is not permaneÌ„t with them but often times leaueth and forsaketh them the which they proue out of that place of the 29. or 30. Psalme the eight verse Thou hast turned thy face from me and I became Vid disp Paris an 1566. in disp 1. diâ—i sub finem troubled For thus they affirmed in that famous disputation had at Paris Anno 1566. 5. Fiftly there wanteth that fulnesse sufficiency because no priuat man can define all poynts of fayth seeing that many were defined before he was borne against the ancient heretikes and there wil be many things defined in the Church after his death assoone as there shall arise any new heresies 6. Sixtly there wanteth necessity For before there was any priuate man which now liueth there was true fayth and the same fayth will continue after he is dead 7. Seauenthly there wanteth the seauenth property of the rule of faith seing that by this priuate spirit a Christian cannot be distinguished from an Infidell But in truth all heretikes do bragge and boast that they haue this priuate spirit wheras notwithstanding one condemneth or rather damneth another 8. Eightly there wanteth the eight property For no point of faith can be certainly deduced out of this priuate spirit only seeing that it is oftentimes vncertayne and deceitfull 9. Ninthly there wanteth the ninth property For it is a ridiculous thing for one to endeauour to conuert an infidell to the fayth by bragging only that he hath this priuate spirit the which none can eyther see or vnderstand 10. Tenthly there wanteth the tenth and last property because there is no mention made of this priuat and particuler spirit in the Apostles Creed 11. And the true spirit of faith which is in euery faithfull soule wherof the Apostle speaketh when he saith that we haue the spirit of sayth is not the 2. Cor. 4. v. 13. ground or reason of fayth we heere speak of but it is the helpe of God or the supernaturall gift of fayth whereby our vnderstaÌ„ding is helped to belieue and it is in regard of our vnderstanding as it were the efficieÌ„t cause of the acts of faith But we speake in this place of the formall cause or reason of fayth as it appertaineth to the obiect of Faith which is the word of God and by which we know what is the true reuealed word of God and what is not For albeit the holy Ghost and the gift of faith moue vs to belieue yet they do not rashly moue vs without any reason or ground Eccles 19. v. 4. For he as the wise man sayth who belieueth quickely is light of hart but with a solid and sure ground according to those words of 1. Ioan. 4. v. 1. S. Iohn do not dearely beloued belieue euery spirit but proue the spirits whether they be of God But this proofe and triall necessarily requireth some good reason and sure ground whereof we will speake in the next Chapter 12. Lastly it is to be considered that we do heere disâ—ute of the Catholik faith as it is necessary to al to attaine their eternall saluation not of the speciall faith of one or other the which we know very well may arise or proceede from some particuler or extraordinary reuelation of God but this is not the Catholike faith not an ordinary but an extraordinary fayth not to be admitted generally of all till it be approued and receyued by the Church as presently we will declare more at large CHAP. V. That the Catholike Church is the ground or rule of our Faith THAT the Catholike and visible Church is the most solide and true ground of our faith is manifestly proued by the former properties of the Ground of faith For all those ten properties do very well agree to the Church and to nothing els besides The Church hath the first property to wit a continuall and neuer-interrupted Supâ— cap. 3. huius Controu duration For the Church hath alwaies continued as we haue already proued euen by the testimony of our Aduersaries 2. The Church also hath the second property that is to say a most certaine Supr cap. 7. huius Controu and vndoubted truth because she can neuer erre in faith as we haue proued before 3. She hath also the third property that is to say the infallible certainty on our partes because in the doctrine of the Church we may haue the greatest certainty perspicuity and euidency that possibly we can