or marrow not in the leauâ—s of the words but in the sappeâ—pâ—th or roote os reason And a little after otherwise Matt. 4. v. 6. euen the Diuell himselfe speaketh Scriptures and all heresies according to Ezechiel make vnto themselues pillowes which they may lay vnder the elbow oâ— euery age Ezec. 13. v. 18. 2. By that which hath byn sayd answere may be made to our Aduersaries when they obiect against vs that we affirme the Scripture to be imperfect obscure like a nose of wax which a man may writh which way he will and lastly the origen and spring in a manner of all heresies for we affirme this of the naked and dead letter alone destitute of the true sense or rather of the letter to which the Heretikes adde their owne peruerse sense and meaning neyther haue our Aduersaries any cause to wonder at this seeing S. Paul himselfe saith of the bare letter alone that it killeth and bringeth eternall death 1. Cor. â— v. 6. 7. 9. and damnation But neuer any Catholike did euer attribute any such thing to the liuing letter which hath conioyned with it the true and natiue sense and which alone is truly and properly the word of God CHAP. IIII. How we are to seeke out the true sense and meaning of the holy Scripture THERE is great contentioÌ„ beweene vs and our Aduersaries about the meanes how to finde out the true and naturall interpretation of the letter a thing so necessary to eternall saluation They teach diuers thinges concerning this matter but deliuer nothing that is certayne One assigneth more rules to this purpose another fewer but when they haue sayd all they confesse at last that there was neuer any which hath not at sometyme erred in seeking out the true interpretation of holy Scripture For they gyue not their assent either to the ancient Fathers or to their owne Maisters in all thinges they teach or write nay they cannot assigne any one whom they acknowledge not to haue erred sometyme nor dare affirme to be free from error seeing as they say Euery man is a lyar and so at last all Rom. 3. v. 4. thinges are left by them doubtfull and vncertayne 2. But the Catholikes do proceed after another manner who teach that the certayne vndoubted sense of the Letter is not to be taken from the iudgment of any particuler man but from the vniforme consâ—nt of the ancient Fathers and especially from the iudgment and interpretation of the Catholike Church to whome it appertayneth to iudge of the sense and meaning of the holy Scriptures as the holy and Oecumenicall Councell of TreÌ„t teacheth very well for there is no doubt Concil Trident. sess 4. but that it is more safe to follow such an interpreter as cannot erre then such a one as erreth somtymes or at leastwise may erre but the Church cannot erre in her iudgment seeing that Christ and the â—oly Ghost remayne with her to teach Matt. 28. c vlt. Ioan. 14 v. 16. â—oan 16. v. 13. â—er all truth wherof more herafter when we shall come to treat of the Church 3. It shall suffice to obserue and â—ote here that according to the doctrine of our Aduersaries nothing either solide or certayne is contayned in the holy Scriâ—ture for wheras all dependeth of the â—rue sense of the Letter and with them â—here is no certayne or sure meanes by which to finde out this sense it followeth â—hat they call all into doubt which is in â—he Scripture wherby who seeth not how much they iniure them But contrariâ—yse according to the Catholike doctrine all thinges are euident and cerâ—ayne which are contayned in the holy Scriptures appertayning eyther to faith or good manners the Catholikes hauing euer a certayne and faithful Interpreter to wit the Catholike Church And surely whosoeuer reiecteth the sense which the Church giueth and in place therof substituteth another altogeather repugnant to it doth all one with him who reiecting the holy Scripture should in place therof bring in a new Scripture of his owne forging the sense of the Scripture being no lesse a part of the word of God then the letter which in these few wordes Tertullian confirmeth out of the tradition of the auncient Church The sense adulterated or falsified is no lesse repugnant Tertul. de prâ—sc c. 17. to the truth then the letter or stile corrupted 4. And to conclude it may be inferred that saluation is to be found in the Roman Church only and none at all out Marc. vlt. vers 16. â—om 3. v. 1â— Heb. â—â— v. 9. of it which I proue thus Both the Scripture testifyeth all meÌ„ confesse that diuine fayth is necessary to saluation but such as forsake the RomaÌ„ Church cannot haue diuine faith which wholy relieth vpon the word of God only but meerly humane seing their fayth is founded not in the word of God interpreted by the Church which cannot errâ— but in the word and interpretation of Luther Caluin or some other priuate man who as they themselues graunt may erre and be deceiued such an humane fayth then so doubtfull and vncertayne and only warranted by mans authority cannot iustify or bring a man to eternall saluation CHAP. V. How we may know which is the true letter of the holy Scripture ALL such as forsake the Roman Church and make little account of her authority are not only doubtfull vncertayne which is the true sense of the Scripture but they can haue no assurance at all eyther of the whole or of any part of the letter therof For whilst they goe about to call in question and make doubtfull certayne bookes only of the old Testament before they are aware they take away all authority from all other bookes both of the old and new Testament For whereas there is but one certaine and vndoubted Canon of these bookes to wit that which is receaued and approued by the iudgment of the Catholike Church which cannot erre our Aduersaries reiecting this Canon make all the books doubtfull conteined therin for no certayne testimony can be had of these bookes but eyther by this Canon only or by the auncieÌ„t tradition of the Church but they neyther admit this Canon nor wil stand to this vnwritten TraditioÌ„ or acknowledge it for the true word of God 2. Now as for the Canons lately set out by themselues no man can safely belieue them seeing they neyther agree one with another nor with the auncient Canons of the Church nor are any where found in the writteÌ„ word of God which as they teach is only to be belieued neyther can they bring any thing eyther concerning the Canon of the Hebrewes or any other auncient Canon which they haue not taken from the writings of the auncient Fathers whose authority without the expresse written word of God they will haue to be in no wise sufficient to engender fayth so as euen by the iudgment of our Aduersaries none of all these
is to say to vphould the house to strengthen it The Apostle heere attributeth theÌ„ both to the Church the one when he calleth hâ—r the pillar of truth the othâ—r when â—â— calleth her the ground of the same truth For the pillar also of the earth according to the Hebrew Iob. â— v. 6. Psal 74. vel inxta Hebrâ—os 79. v. 4. phrase doth signify the lowest fouÌ„dations of the earth So God is sayd to shake the pillars of the earth elswhere to strengthen the pillars of the earth that is to say the very foundations thereof 17. These so manifest and perspicuous Calu. inâ— ad Tim. 3. v. 15. words of the Apostle do compell Caluin at the last to be of our opinion albeit after his accustomed maÌ„ner at the first he wrongfully slaundereth vs affirming that Catholiks hold or to vse his owne words do blab out this horrible blasphemy that is to say that the truth of God is not strong inough vnlesse it be vphoulden by the shoulders of men and that the word of God is vncertayne till by humble prayers as it were it borroweth some certaymy from men And afterward he affirmeth that the Apostle in this place would nothing els but that the truth of God is supported by the pure preaching of the Ghospell But that which he sayd first is a meere slaunder for we do not say that the truth or the word of God absolutly and considered precisely in it selfe receiueth it certainty and strength from the Church for in this sense it receyueth a most perfect strength and large authority from God himselfe but in regard of men and in consideration of our knowledge it receiueth it certainty froÌ„ the Church Infra hac Controu cap. 16. in fine as afterward we will declare more at large the which also Caluin in the words immediatly following acknowledgeth to be most true when he writeth in this Calu. loco citato Rom. 10. v 17. sorte S. Paul simply vnderstandeth sayth Caluin that which in other words he sayth in the tenth Chapter to the Romans because fayth is by hearing there wil be no fayth vnlesse there he some that preach Therfore in regard of men the Church supporteth the truth because it maketh it famous by her prayse and commendation because the retayneth it in sincerity and purity and because the deliuereth and sendoth it to her posterity Thus Caluin 18. But that which secondly he addeth that the truth of God is supported and vpholden by the pure preaching of the Church is indeed most true but he should haue considered that this pure preaching of the Ghospell cannot be fouÌ„d but only in the Church and that no others but men can preach the pure Ghospell Wherefore if the truth of God be sustayned by the pure preaching of the Ghospell it necessarily followeth also that the Church must be sustained by men and consequently that the Church of Christ is the gound of truth albeit not absolutly yet in regard of vs and our Beza in 1. ad Tim. 3. v. 15. knowledge So as Beza also is forced to coÌ„fesse the same exâ—licating those words of the Apostle the pillar and ground of truth Vnderstand this sayth Beza not simply in it selfe but in regard of vs. Thus he 19. It is therfore manifest as well out of Caluin as Beza that the Church in regard of vs is the ground of truth or of the word of God and consequently of our fayth which relyeth thereon But that which in regard of men is the ground of our fayth that is the true ground therof because our fayth cannot well nor must not be considered but in regard of men seeing that our fayth cannot be found but in men only if therfore in regard of men the Church be the ground of truth it is also most truly and necessarily the ground of our fayth 20. Furthermore that the ancient Church of the holy Fathers did coÌ„stantly hold the preaching and authority of the Catholike Church to be the ground of our fayth those excellent words of S. Augustine do manifestly declare when he S. Aug. Tom. 6. contra Epist Manich. cap. 5. Calu. l. 1. Instit sect 3. writeth thus disputing against the Maniches I sayth he would not belieue the Ghospell but that the authority of the Catholike Church moued me therunto this seÌ„teÌ„ce of S. Augustine vexeth our Aduersaries very much Caluin goeth about to perswade the ignoraÌ„t people that S. Augustin speaketh of himselfe yet remayning a Manichean Heretike and not of himselfe as being conuerted and made a Catholike But this is a ridiculous euasion for the words which follow a litle after do shew that this is a false interpretation of Caluin If thou doest hold thy selfe to the Ghospell S. Augustine speaketh vnto a Manichean heretike I would hold my selfe to those by whose commandment I beliued the Ghospell He speaketh therfore of himselfe as now being a Catholike and after a few words VVhose authority sayth he being infringed weakned I could not now euen belieue the Ghospel it selfe Where he sheweth plainly that our faith doth so depend of the authority of the Church that it being weakned or taken a way it could not remayne or continue by any fayth of the Ghospell Wherby it is manifest that it is false which Iunius writeth that S. Augustine did only speake of the accidentary and not of the necessary cause 21. Others say that S. Augustine did speake of this or that booke of the Gospell and not of the whole Gospell in generall but the very words of S. Augustine doe teach the contrary because he speaketh euery where of the Gospell it selfe in generall Moreouer one and the same reason is of one booke of the Ghospell and of all the rest as concerning fayth 22. Others lastly do answere that S. Augustine did not speake of the Church of his time but of the primitiue Church wherin were the Apostles who approued the Ghospell But this solution is also easily refuted out of the words next following to whom saith S. Augustin I haue obeied saying Belieue the Gospell why should I not obey them then saying vnto me Doe not belieue Manicheus But it is manifest that the primitiue Church spake nothing of Manicheus but that Church only which was in S. Augustines time sayd vnto him doe not belieue Manicheus For Manicheus liued many yeares 8. Aug. Tom. 6. contra FaustuÌ„ l. 13. c. 4. after the primitiue Church yea euen after S. Cyprian that is to say almost three hundred yeares after Christ as the same S. Augustine testifyeth and it is otherwise sufficiently well knowen that the Manichean heresy was vnknowne in the world before the yeare 277. See Baronius in his 2. Tome in the yeare 277. in the 2. number and others following CHAP. VI. The Arguments of our Aduersaries are confuted NOVV it remayneth we answere to the arguments of our Aduersaries for by our answers the difficulty of this whose controuersy wil be more
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 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
followeth the word of God and as long as the ordinary vocation remaineth in her But in vayne do they adde these conditions because we haue already proued that the true Church alwayes followeth the word of God nor can depart or decline in any sort from it For otherwise Supr c. praecedent ad Ephes 4. v. 11. 13. she were not the true Church of God but the Synagogue of Sathan And the Apostlâ— also expresly saith that the ordinary vocatioÌ„ of Pastors their continuall successioÌ„ shall remaine alwayes in the Church oâ— God vntill we meete all with Christ in the end of the world By which wordeâ— of the Apostle Caluin also and Beza being Calu. Bez. inea verba ad Ephes â—tem Cal. l. 4. Inst c. 3. sect 4. conuinced do confesse that there must alwaies be Pastours and Doctours in the Church of God and that the said Church cannot consist without them The same also their Confession made at Rochell acknowledgeth in the 25. article 9. Some of our Aduersaries doe heere obiect vnto vs the example of Christ and his Apostles for say they their doctrine was neuer approued by the auncient Church of the Iewes wheras notwithstanding it was extraordinary But this is a very friuolus and odious comparison of Christ and his Apostles with their ministers For it was expressely foretould by the Prophets that Christ was to abrogate the old Law and the carnall vocation and succession thereof and that he was to ordayne another more excellent and spirituall the which he effected indeed Wherefore seing that now the Apostles had another farre more excellent vocation instituted by Christ there was no reason they should aske any vocation from Moyses But we read no where that the vocation ordained by Christ was to be abrogated by any other whosoeuer but contrarywise the holy Scriptures do plainely teach that the vocation ordained by Christ should endure till the end of Matt. 28. v. vlt. Ephes 4. v. 2. 13. the world wherefore our Aduersaries can proue nothing by this argument vnlesse they will bring in and establish another Messias and a new Law-maker who hath authority to abrogate and change the law and vocation of Christ which is the blasphemy of both Turkes and Iewes FINIS OF THE GROVND OF FAITH The second Part of the second Controuersy CHAP. I. Whether the Church be the foundation and ground of our faith IF the pertinacy of our Aduersaries were not so great it were an easy matter to define this question out of those few wordes of the Apostle affirming that the Churh is the Pillar and Ground of truth for seing that our faith relieth vpon truth that is to say vpon the most true word of God and that 1. ad Tim. 3. v. 15. the Church is the Pillar and Ground of this truth it must needes follow that the Church is the Pillar and Ground of our faith as afterward we will declare more at large But because our Aduersaries goe about to obscure this great and renowned prayse of our Church we will treat of this matter more exactly especially Cap. 13. seq §. 16. because this is a question of great importance seing that theron dependeth our whole faith For euery thing relyeth and dependeth of his foundation Moreouer heereby is declared the great excellency and authority of the Church Hence also other opinioÌ„s of our faith are to be proued which our Aduersaries deny their errors confuted and they themselues very easily conuinced And that the true state of this Controuersie may the better be vnderstood three thinges are to noted 2. The first is that euery science and doctrine hath her grounds principles out of which all other thinges are deduced proued and do depend wherefore we must heere diligently examine and search out the true principles of our faith least otherwise our faith become doubtfull and vncertaine 3. The second is that there are two principles of our faith the one that God is true and the Author of truth the other that these thinges which we belieue are spoken and reuealed vnto vs by God There is lesse difficulty of the former principle For all who conâ—eâ—â—e that there is a God may easily know euen by natural reason that he is true or rather the very Truth it selfe And seeing that he is the chiefest good he can deceiue no body and seing that he is Wisdome it selfe he Ad Heb. 6. v. 18. cannot be deceyued Hereupon the Apostle taketh this as a principle manifestly knowne by it selfe It is impossible for God to lye 4. But the doubts and difficulties which we coÌ„câ—yue concerning matters of faith do especially arise of the secoÌ„d principle to wit because we know not certainly that such things as we belieue are reuealed by God for hence ariseth the whole coÌ„trouersy with Iewes Turkes Heretikes For all do coÌ„fesse that God is true but the Turkes say that their AlcoraÌ„ was reuealed vnto theÌ„ by God the Iewes their Talmud the Anabaptists their bible corrupted maymed by them the Anti-trinitarians their blasphemies vttered against the Blessed Trinity the Lutherans their opinions the Caluinists theirs and the Catholikes theirs And hence it is that we need greatly some sure foundation principle rule and meanes whereby we may know certainly which is the doctrine indeed reuealed by God and which is not otherwise our fayth will alwayes remayne doubtfull and vncertayne 5. The third is that God is accustomed three wayes to assure his Church of this his reuelation The first way is when God himselfe appeareth froÌ„ heauen and speaketh to his Church for so in times past he spake vnto all the children of Israel when he gaue them the tables of Exod. 20. v. 22. his Law in the mount Sinay 6. The second is when God speaketh to one alone from heauen and he sendeth him to the Church that he may reueale vnto the whole Church such things as God hath spoken vnto him So in tymes past in the old Testament God spake by Exod. 24. v. 2. 3. Ad Gal. 2. v. 12. himselfe to Moyses and Moyses reuealed the same things to the people And in the new Testament Christ in this manner reuealed his Ghosptell to S. Paul which he afterward reuealed vnto others But these two wayes are extraordinary and are ceased as all do coÌ„fesse excepting only a few Anabaptists and Swenkfeldians whose madnesse and folly all men disproue 7. The third way is ordinary which alwayes remaineth in the Church and whereof the whole controuersy is For almost all Lutherans the purer sort of Caluinists will haue the sole Scripture to be the foundation and rule wherby we may certainly know the true reuelation of Cal. l 1. Iustit c. 7. sect 1. 2. God from the false But Caluâ—n himselfe at the first blush seemeth to attribute this to the sole Scripture and very coÌ„tumeliously inueygheth against Catholikes who deny it whome therfore he calleth brawling and sacrilegious persons yet
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
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
be certaine in it selfe before the Church began to be The Church therefore must be that which giueth certainty to the doctrine or writings of the Apostles but rather their doctrine and writings do affoard sufficient certainty to the Church So Caluin Calu. lib. 1. â—nst c. 7 sect 2. Beza in 2. cap. ad Ephes v. 10. I answere first if we will follow the interpretation of this place alledged by Beza Caluins argument wil be nothing worth For Beza will haue this to be the sense of those words that the Church is built vpon Christ who is the ground and foundation of the Apostles and Prophets and he will haue only Christ to be the ground-worke and the Apostles and Prophets he saith were only as the Architects and builders of this Church as also all faythfull Ministers of Christ are at this day but not the ground it selfe Beza also addeth that he is truly Antichrist who attributeth that vnto himselfe which belongeth only to Christ that is to say to be the ground and foundation of the Church 8. Out of which doctrine of Beza it followeth manifestly that Caluin is truly Antichrist For he attributeth vnto all Ministers of the Church and to their doctrine and consequently vnto himselfe and his owne doctrine that they are the foundation of the Church but according to Beza whosoeuer attributeth this vnto himselfe is plainly Antichrist because he attributeth that vnto himselfe which only belongeth vnto Christ 9. Secondly I answere that yet whatsoeuer Beza sayth Caluins exposition is the trewer agreeing therin with S. Chrrsostome S. Chrys Hom. 6. inc 2. ad Ephes S. Aug. Tom. 8. in Psal 86. adv 1. Theoph in e. 2. Ephes S. Augustine Theophilact and other auncient Fathers that is to say that S. Paul in this place calleth the Apostles and Prophets the ground and foundation of fayth or that which is alone their doctrine for in the sameplace he compareth Christ to the chiese corner stone and the foundation of this spirituall building doth consist of many stones but there is one lowest and chiefest to wit Christ Iesus who supporteth all and who is that corner stone which vniteth Ephes 2. v. 14. the Iewes and Gentills togeather as S. Paul sayth in the same Chapter 10. Hence it is that S. Iohn in the Apocalyps affitmeth that this heauently Apoc. 2â— v. 14. Citty hath twelue foundations and not only one and Christ notwithstanding is S. Aug. Tom 8. in Psal 86. initio the chiefest of all the foundations and the foundation of foundations as S. Augustine sayth that is to say of all those twelue foundations he is the foundation 11 And heere the Apostle vseth tâ—e Hebrew phrase in which it is all one to say Vpon the foundation of the Apostles and Prophets to say Vpon the Apostolicall and Propheticall foundation For the Hebrews Psal 5. v. 7. often vse the Genitiue case of the substantiue for the adiectiue as a man of bloud deceit in the fifth Psalme signifieth a blouby and deceitfull man 12. Furthermore that which Caluin sayth that the Apostolicall and Propheticall doctrine hath it certainty of it self before the approbation of the Church that indeed is true but this is the certainty which it hath of it owne nature from Cap. 13. praecedent §. 17. 19. God himselfe but in regard of vs it receiueth it certainty from the Church as Caluin and Bezâ— witnesse as we haue already declared 13. But Caluin erreth in this that he thinketh S. Paul to treate in this place of the Scripture only of the Apostles and Prophets For not only the Apostolicall Scripture is the ground of our faith but all the doctrine of the Apostles And few of the twelue Apostles to wit only fiue haue written any thing but of the other seauen there are no writings extant but yet they all taught the Apostle therfore speaketh of the Apostolicall doctrine and only of the Scripture 14. But neyther do we deny that fayth dependeth of the Apostles doctrine yea more then that we say that our faith dependeth of the doctrine of the present Church For when we affirme that the Church is the ground of our faith we ad Rom. 10. v. 17. do not vnderstand by the Church the shoulders or bodyes of them who are in her but their authority doctrine and preaching for by these thinges faith is ingendred and as the Apostle witnesseth faith is by hearing 15. But whensoeuer we treate of the true Church of Christ we do not speake of that which wanteth true faith which is deafe dumbe or foolish and which also eyther neglecteth or not vnderstandeth the Word of God or Scriptures for such a Church is not the true Church of Christ But we speake of that which belieueth which speaketh which preacheth the pure word of God which keepeth and expoundeth the Scriptures most faithfully and which fitâ—ly applyeth them in Sermons Exhoâ—tations AmoÌ„g vs therfore all these wordes haue one and the same signification the Church the faith of the Church the preaching and doctrine of the Church the word of God preached by the Church and the truth of God proposed vnto vs by the Church And we vnderstand all these thinges by the Name of the Church when we say that she is the grouÌ„d of our fayth For all these thinges are eyther properties actions or offices of the Church which cannot be separated from her 16. Wherefore our Aduersaries doe erre exceedingly wheÌ„ they separate euery one of these from the Church and oppose or obiect it against her as though it were a quite distinct thing from her nay of the true Church of Christ they make her the Sinagogue of Sathan Therfore the Apostolicall Propheticall doctrine must not be separated and made opposite vnto the Church as Caluin doth seeing that it is an essentiall part of the visible Church Caluin therfore disputeth as if one should make this argument A man without his soule neyther seeth speaketh nor vnderstandeth therefore a man neyther seeth speaketh nor vnderstandeth 17. But peraduenture some will say We haue said a little before that faith is the ground of the Church and now we say that the Church is the ground of faith wherof the one seemeth to be contrary to the other I answere that heerin there is no contrariety For there be two kindes of faith the one is the particuler faith of euery Christian wherby togeather with hope and charity euery one is iustified the other is the generall and common faith of the whole Church The particuler faith of ech one relyeth vpon the Church to wit vpon the faith preaching and authority of the whole Church But she her selfe relieth vpon the generall faith and profession and preaching therof in the whole Church which is an essentiall part of the visible Church When therfore we say that the Church is the ground of faith we speak of the particuler faith of euery Christian But when we say that
hand I say it is a Metonymicall speach So Caluin 2. By the figure Hyperbole our Aduersaries shift of all those so euident testimonies by which wee proue that remission Tob 4. v. 26. Tob. 12. v. 9. Eccl. 3. v. 33. of sinnes is obtayned of God by good works as are these Almes deliuereth from all sinnes and death and suffereth not the soule to go into darknes And againe Almes deliuereth froÌ„ death it is that that purgeth sinne maketh vs find mercy life euerlasting Moreouer water putteth out a burning fier and Almes resisteth sinne for the Lutherans say that all these are Hyperbolicall Apel. confess August tit de Iustif Lib. 4. Instit c. 14. sect vit Caâ—â—s in c. 6. Matt. v. 16. inc 24. v. 82. Luc. vlt. v. speaches Beza also seeketh to extenuat by the figure Hyperbole that which the Apostle writeth in the praise of the Roman Church when he sayth your faith is preached all ouer the world Caluin in like manner by the same figure not only depraueth many places of the auncient Fathers but will needes force Christ himselfe without any need at all to speake Hyperbolically And finally Philip Melancthon goeth about by the figure Ironia to occlude all those manifest wordes of Christ That which remayneth giue Almes and behold all thinges are cleane vnto you For Philip contendeth that Christ Erasm in aÌ„not in Luc. Calu. Beza in illa verba S. Luc. spake not those words in earnest but in iest which he tooke from Erasmus as he did many other things but Caluin and Beza confesse that this is a foolish Ironia Aâ—beit they also peruert the same wordes another way for they restrayne the word omnia only to meate 3. The fift shift is when Catholiks alledge plaine places of Scripture which admit no figure to say that the Scripture yea euen Christ himselfe did speake exactly but after a grosse and popular manner the meaning is that he speaketh only probably and not solidly For example sake when we proue that the Sacrament of the Eucharist excelleth the Manna of the Iewes by these wordes of Christ your Fathers Ioan 6. 48. 49 indeed haue eaten Manna and are dead this is the bread descending from heauen that if any man eate of it he dye not Caluins answere is that l. 4. Instit c 14. sect 25. Christ accommodated his speach to the grosse conceipt or opinion of the Iewes When we proue the Exorcismes of the Church by which she casteth out diuells to be holv because Christ sayth one Diuell will not cast out another Caluin answereth VVe Cal. in illum v 25. Matth. 12. must remember sayth he that when Christ v seth such prouerbes as are in vse among the people he vseth them only as probable coniectures and not as solid proofes So he No meruaile therfore it our Aduersaries say our arguments be not solid seeing they write so much of Christs owne arguments 4. Their sixt shift is to answere to such plaine testimonies as are alledged out of Scripture against their errors that the Scripture speaketh not simply that is to say not truly but according to the false opinion of them against whom it hath to do which indeed is nothing els but to deny the Scripture This is an vsuall shift of Caluin who interpreteth to dispute by Cal. 2. instit c. 11. sect 7. contention to be all one as to dispute not according to our owne mind but according to their error and foolish affection who obscure the light of the Ghospell So as when we proue that our Sacraments excell the Sacraments of the old law because S. Paul sayth that the ceremonies of the Coloss 2. v. 17. Iewes were shaddows of things to come but Christ the body it selfe And againe that the Sacrifices of the law could not make perfect according to conscience Heb. 9. v. 9. 13. but serued only to sanctification cleansing of the flesh and lastly that they could not take away sinne To all these places Caluin answereth Heb. 10. v. 11. Cal. l. 4. Inst cap 14. sect 25. VVeare sayth he to obserue diligently that the Apostle S. Paul in all these places speaketh not simpliciter sed per conteâ—â—onem which what it is to say we haue interpreted out of Caluin before CHAP. XVI Of the seauenth and eight shift THEIR seauenth shift is when they are vrged with expresse words of Scripture to say that they are to be vnderstood before men and not before God or in truth This shift Caluin and Beza vse often for thus they rid themselues of these places Euery branch that bringeth not forth fruite in me he will Ioan. 15. v. 2. Calu. Ibid. cut off Caluin heere coÌ„tendeth that the euill which belieue in God are in Christ only in the estimation of men and not indeed whereof it followeth that the words of Christ are thus to be vnderstood to wit that the euill seeme indeed to men to be in Christ but are not so in truth 2. That place also of S. Iames Man is Iac. 2. 24 Beza Calu. in illa verba iustified by workes and not by fayth alone is interpreted by Caluin and Beza and almost all other our Aduersaries of Iustification before men not before God See more exaÌ„ples in this Chapter in the latin edition 3. The eight shift is when they know not what to answere to say it is an improper speach and by this occasion to change the words of the Scripture into other words of their owne forging For when we cite the words of Christ in which a reward is promised to fasting and prayer Caluin turneth them of with this answere Calu. in c. â— Matt. v. 4. when Christ sayth he promiseth a reward from God for fasting he speakes improperly as is sayd a little before coÌ„cerning prayer Likewise when to proue Freewill we alledge those Matt. 12. v 33. Calu. ibid. words of Christ to wit make the tree good Calâ—â—n answereth it is an improper speach CHAP. XVII Of the ninth and tenth shift THEIR ninth shift is when the words of Scripture are so playne and manifest that they cannot otherwise escape they say at last that the Scripture commendeth vnto vs a thing impossible and to make this shift more probable theâ— corrupt the text by adding the particle si as if the Scripture spake conditionally and not absolutely for when we cite the places of Scripture in which life euerlasting is promised to such as Matt. 19. v. 17. Luc 10. v. 28. keepe Gods Commandments as when Christ saith If thou wilt enter into life keepe the commandments And againe do this and thou shalt liue The answere of Caluin and Beza is that Christ in these words speaketh of a thing impossible Caluin vpoÌ„ the former place Calu. in 29. Matt. v. 17. writeth 〈◊〉 Some of the auncieÌ„t Fathers saith he haue interpretea this place amisse as do the Papists after
Iudocus Ruesten in his first tome defending the Councell of Trent against Kemnitius 4. Secondly a thing may be conteined in expresse words in the holy Scriptures as that Christ is borne suffered and risen againe c. And in this sense we deny that the whole word of God is conteined in the Scripâ—uâ—e That obiection of our Aduersaries by this may easily be answered when they say that we affirme that Traditions are the vâ—written word of God yet we goe about to proue theÌ„ by Scriptures For we do not proue euery particuler Tradition by expresse words of Scripture but we only deduce and gather them out of it and conuince in generall that there are Traditions 5. The third thing which is to be considered is that our Aduersaries being conuinced by truth doe acknowledge that many things were deliuered vnto vs by the Caluin coÌ„t 4. sess Con. Trident. in â—ntid Beza denotis Eccles tom 3. Tract Theoâ— p. 137. edit Anni 1582. Apostles besids those which are written But say they those were only externall rites and ceremonies seruing only for the ornament or discipline of the Church but nothing concerning doctrine of fayth was deliuered by the Apostles which they haue not set downe in writing So Caluin and some others which follow his opinion Wherfore it remayneth for vs to proue that not â—â—ly external ceremonies but also those which belong vnto the doctrine of fayth were deliuered vnto vs by the Apostles that they were neuer expressely â—et downe in writing 6. The fourth thing is that seing our Aduersaries cannot deny that which was obiected vnto them by Catholikes to wit that the Scripture in many places maketh expresse mentioÌ„ of the word of God preached deliuered and diuulged ouer the whole world as we haue already declared euen out of the holy Scriptures they are wont to answere that long since in the Apostles tyme this Word of God was deliuered preached and not written but the Apostles after wards set downe in writing all the preached word of God or at the least as much therof as was necessary vnto saluation The which solutioÌ„ albeit it be very weak and friuolous seing that it relieth vpoÌ„ no sure ground yet notwithstanding tâ—at it may more fully be confuted we will declare hereafter that many of the chiefest points of faith were not expressely set downe in writing by the Apostles And thus much of the state of this Question CHAP. II. Out of the first and chiefest principles of faith it is clearly conuinced that there are Traditions THE first argument wherby we proue Traditions is taken out of some of the chiefest principles of faith For there are three chiefe and most necessary points of faith yea the câ—ieâ—e grounds of our whole faith which are not to be found expressely in Scripture 2. The first that there must needes be some Catalogue or Canon of the sacred Bookes aswell of the old as of the new Testament the which all Christians with an assured faith should imbrace as a most certaine and an vndoubted truth and this is a very necâ—ssary point of faith yea of it dependeth the authority of all the bookes of holy Scripture because by this Canon the sacred and true books of Scripture are discerned and made knowne from all those which be Apocriphall especially because aswell in times past as in these our daies there hath bin so many and so great Controuersyes about the Canonicall and Apocriphall bookes of Scripture and such a Canon was altogeather necessary aswell in the auncient Church before Christ as in our present Church after Christes tyme the which also our Aduersaries themselues haue learned by experience For they haue also placed their new Canon of the books of holy Scripture in their Consession made at Confess Ruâ—ellana Act. 3. â—ochell and in the later end of some of their Bibles and yet neyther in the time of the old Testament nor in the tyme of the new Law was this CanoÌ„ euer written downe in the Bibles themselues 2. I know our Aduersaries that they may escape this argument do runne to the inward instinct of the holy Ghost wherby say they we know what book is Canonicall and what is not But this answere is refuted reiected before where we haue shewed that the holy Ghost doth not moue vs to belieue any thing with the Catholike faith which is not the word of God If Suprac 5. therfore the holy Ghost moue vs to belieue that some bookes are Canonicall and some are not it is necessary that this be the word of God We aske therefore of them whether this is the written word of God or the vnwritteÌ„ if it be the written word in what Booke or Chapter is it to befouÌ„d if it be no where to be found our Aduersaries must needs coÌ„â—esse that by the instinct of the holy Ghost they also belieue the vnwritten word of God or Traditions 3. The second principle of faith is that we must necessarily with an assured and firme faith belieue that all those Bookes eyther of the old or of the new Testament which we now retaine are safely deliuered vnto vs entyre aâ—d vncorrupted through so many handes so many ages so many vexations and persecutions of the Christians for otherwyse the whole credit and authority of those bookes will decay and perish But this is no where extant or written for neyther the Prophets or Apostles haue euâ—r written that their bookes should neuer be falsified or corrupted by any yea it appeareth sufficiently Supra c. 9. 10. 12. 13 by that which hath byn already said that they were falsified and corrupted in many bookes by the Iewes and Hâ—retâ—kes Let our Aduersaries therfore tell vs where it is written that this holy Scripture which we haue now is not corrupted or falsifyed 4. The third principle of fâ—yth is the true sense of the letter For the true word of God consisteth rather in the true sense or meaning of the words then in the words Supra cap. 3. themselues as we haue declared before But the true sense of the words that is to say in what sense or meaning the words are to be vnderstood eyther properly or figuratiuely cannot be had from the holy Scripture alone but also from the doctrine and Traditions of the Church as we haue sayd before in the fourth Chapter wherby it also followeth that the writteÌ„ word of God conteyneth in it the least part of the word of God to wit the bare letter only but the word of God preached and deliuered keepeth and professeth vnto vs the cheif part of the word of God that is to say the true natiue sense of the same S. Basil l. de Spir. sanct c. 27. Brent contra Petr. â— Soto in suis prologom Kemnit cont 4. sess Conc. Trid. cùm agiâ— de 2. gen Tradiâ— 5. And this is that which S. Basil sayth that those who reiect the vnwritten points of fayth as indiscreet persons do
a little after he reduceth the principall Cal. eodeÌ„ c. 7. sect 4. infine sect 5. and chiefest certaynty of Scriptures and of our whole fayth to the particuler and priuate spirit of euery beleeuer The late Caluinists do put two grounds or rules of fayth to wit the Scripture and this priuate spirit But Catholikes do teach that neyther the Scripture alone is sufficient nor this priuate spirit togeather with the Scripture but moreouer the spirit and authority of the whole visible Church is necessary And this is the true state of of this question 8. We will therfore explicate foure things that this whole controuersy may more clearly be defined First what are the properties and conditions of the ground of fayth for by these the ground it selfe wil easily be knowne For euen as by the properties of a man it may be be knowen who is a true man and by the propirties of any other thing the thing it selfe many be knowne so by the properties of the ground of sayth the ground it selfe wil be knowne Secondly it shal be proued that the Scripture alone is not a sufficient ground or rule of fayth Thirdly that neyther any priuate spirit will suffice Fourthly that the authority of the Catholike Church is the most true ground and rule of fayth CHAP. II. The properties of the ground and rule of our fayth are alledged THERE are ten properties of the ground or rule of fayth and they are so manifest and certayne that none can doubt thereof The first is the continuall and neuer interrupted duration therof to the end of the world For euen as fayth and the Church do alwayes endure continue so must also the ground of fayth seing that nothing can consist without his foundation and ground 2. The second propertie is the most certayne and vndoubted truth therof in so much that it neyther can deceyue any nor be deceyued in any thing appertayning necessarily to saluation for otherwise it should be vncertaine and doubtfull yea also the fayth it selfe should be false and hurtfull vnto vs. 3. The third propertie is the certainty therof on our part For it is necessary that the true fayth be not only certayne in it selfe but also to vs. Because error and 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 sometymes 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 receaued 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 seing that out of it all things are to be deduced they receiue their certaynty from it 9. The nâ—nth property is that it not only mooue 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 Infidels 10. The tenth property is that it be conteyned 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 Scripturealone is not the ground or rule of fayth THAT the Scripture alone is not the grouÌ„d 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 oÌ„ly one to wit Truth but al the other properties are waÌ„ting vnto it The which we clearly demoÌ„strate in this sort First of all a perpetuall duration and continuance is wanting For the holy Scripture began 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 Supr coÌ„tro 1. c. 5. infra haccoÌ„t 6. cap. 15. 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 part of the holy Scripture considered in it owne nature is subiect to many alterations and falsifications For it may be destroyed Supra Controu 1. cap. 4. 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 expressy coÌ„tained Supr CoÌ„trouers 1. c. 26. sequâ—nt in holy Scripture 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 Iren. lib. 3. cap. 4. 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 Heretikes do both now receyue the holy Scriptures and in times past also receyued them 7. Seauenthly the eight propertie is wanting for there are many pointes of faith which rely vpon the Traditions of Supra Contr. 1. c. 26. 27. 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