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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03883	A treatise concerning the ground of faith. VVritten in Latin, by the reuerend Father Iames Gordon Huntley of Scotland, Doctour of Diuinity, of the Society of Iesus. And translated into English, by I.L. of the same Society. The second part of the second controuersy; Controversiarum epitomes. English. Selections	Gordon, James, 1541-1620.; Wright, William, 1563-1639.	1614 (1614)	STC 13997A; ESTC S118149	27,760	72

with his Church not only one or two dayes or one yeare but euen till the end of the world He promised that he would giue the holy Ghost to remayne and stay with vs not for one on two yeares only but euerlastingly It is needfull therfore that he performe and stand to his promises 28. The second argument If those things which we haue said of the Church as Iudge were true it would also follow that the Church is Iudge of the holy Scripture and consequently of the word of God in generall I answere that the word of God in generall cannot be called in question or doubted of by any which professeth Christ. For the diuine fayth cannot be without some word of God but where there is noe controuersy there is no neede of any Iudge But if of any one part of the word of God whether it be written or not written there arise any controuersy as for example of the true sense of the written word without doubt we must recurre vnto the iudgement of the Church for it belongeth vnto her to iudge of the true sense of the holy Scripture and of the exposition thereof which is the chiefer part of the written word as also of any doubtfull letter of the holy Scripture for seeing that in tymes past there haue beene many controuersyes of diuers books of holy Scripture and of the particuler Chapters and parts thereof as also of the true sense of the letter and other written poynts of sayth it is manifest that noe other Iudge but the Catholike Church hath ended or defined all these controuersyes 29. But in this iudgement of the Church there are two thinges to be considered the one that the Church doth not iudge of any part of the word of God out of her owne proper sense and iudgment or at her owne pleasure without the word of God as her Aduersaries and namely Caluin doth wrongfully slaunder her but by one part of the word of God which is better knowen she iudgeth of that which is lesse knowen ●…nd manifest vnto vs as for example by the word of God deliuered by Traditions she iudgeth of the written word of God and of the true sense therof 30. The other thing to be confidered is that when the Church doth iudge of these things they are not men only which iudge as our Aduersaries pretend but the holy Ghost also himselfe who iudgeth and speaketh vnto vs by the Church It seemed good say the Apostles to the holy Ghost and vs. For euen as the actions of a mans body are not so properly the actions of the body as of the soule which quickneth and moueth the body so the actions of the whole Catholike Church are not so much to be attributed vnto men who are as it were the body of the visible Church as vnto the holy Ghost who is as it were the soule which giueth lyfe and motion to the body of the Church They therfore who deny this iudgement of the Church are not only iniurious to the Church but also to the holy Ghost Hitherto of the properties offices and power of the true Church of Christ. It remayneth now we shew such a Church as the Scripture declareth and describeth vnto vs the which Caluin as we haue sayd before earnestly desired of vs. FINIS 1. ad Tim. 3. v. 15. Cap. 13. seq §. 16. Ad Hebr●… 6. v. 18. Exod. 20. v. 22. Exod. 24. v. 2. 3. Ad Gal. ●… v. 12. Calu. l. 1 Inst. cap. 7. sect 1. 2. Calu. eod●… c. 7. sect 4. in fine sect 5. Supra cōtro 1. c. 5. infra hac cōtr 6. cap. 15. Supra Controu 1. cap. 4. Supra Cōtrouers 1. c. 26. sequent S. Irenaeus l. 3. cap. 4. Supra Contr. 1. c. 26. 27. Ad Rom. 3. v. 4. 2. ad Tim. 2. v. 19. Calu. l. 4. Instit. c. 1. sect 2. Vide disp Paris an 1566. in disp 1. diei sub finem 2. ad Cor inth 4. v. 13. Eccles. 19. v. 4. 1. Ioan. 4. v. 1. Supra cap. 3. huius Controu Supra cap. 7. huius Controu Matth. 10. v. 20. Ioan. 14. v. 1●… Ioan. 16. v. 13. Supra c. 8. huius Controu Gal. 1. v. 12. Tertul. l. 4 contra Marci c. 2. S. Hier. Ep. 11. S. Aug. Tom c. contra Paustum Manich. l. 28. c. 4. Te●…t loco citato Gal. 2. v. 2 Luc 1. v. 1. Matt. 18. v. 17. 1. Ioan 4. v. 6. Calu. l. 4. Instit. c. 9. sect 1. Bezac 4. suae confess sect 27. S. Thom. 〈◊〉 4. libro contra Gent. Infra cap. 19. huius Controu Ad Rom. ●…0 v. 14. seq 1. ad Tim. 3 v. 15. Io●… 9. v. 6. Psalm 74. vel iuxta Hebr●…s 7●… v. 4. Calu. in 1. ad Tim. 3. v. 15. Infra hac Controu cap. 16. in fine Calu. loco citato Ad Rom. 10. v. 17. Beza in 1. ad T●… 3. v. 1●… S. Aug. Tom. 6. cōtra Epist. Manichaei cap. 5. Calu. l. 1. Instit. sect 3●… S. August Tom. 6. cōtra Faustū l. 13. c. 4. Cap. 7. praecedent 2. ad Corinth 1●… v. 3 1. ad Thes. 4. v. ●… Calu. l. 1. Iust. c. 9. sect 2. 1. ad Cor●…nt 2. v. 15. Calu. c. 9. citat sect ●… 1. Ioan. 4. v. 6. Infra c. 18. huius cōir ●… 10. Calu. lib. 1 Iust. c. 7. sect 2. Beza in 2. c. ad Ephes. v. 20. Calu. loco citato S. Chrysost. Hom. 6. in c. 2. ad Ephes S. August Tom. 8. in Psal. 86. ad v. ●… Theophil alij in c. 2 ad Ephes. Ad Ephes. 2. v. 14. Apocal. 21 v. 14. S. August●… Tom. 8 in Psal. 86. in initio Psal. 5. v. 7. Cap. 13. praecedent §. 17. 19. Ad Rom. 10. v. 17. Supra c. 7. Canus l. 2. de locis Theol. c. 8. Bellarm. l. 3 de verbo Dei c. vl●… Ioan 1. v. 7 Ioan 5. v. 34. Eodem c. 5. v. 36. Eodem c. 5. v. 36. Cap. 5. Matth. 3. v. vlt. Matth. 17. v. 5. Suprac 8. 13. huius Controu Tertul. l. 4 contra Marci c. 2. Luc. 1. v. 2. Supra cap. 5. Contr. 1. Toletanū Concil c. 16. Rom. 20. v. 8. Ad Ro●… ●…0 v. 10. Ibid v. 14 ●… Isaiae 59. v. v●… 1. ad Cor. 4. v. 15. Beilarm l. 3. de verbo Dei c vlt. in resp ad 14 argum Cap. 13. praecedent §. 17. 1●… Ioan. ●…5 v. 24. S. August●… Tom. 9. Tract 91. in Ioan. Ioan. 10. v. ●…7 Cap. 18. Contr●… ●… Ioan. 5. v. ●… Psalm 1●… Isaiae 8. v. 20. Ioa●… 16. v. 13. 1. ad Tim. 3. v. 15. Matt. 18. v. 17. 1. ad Cor. 4. v. vlt. 2. Cor. vlt. v. 2. 2. Cor. vlt. v. 10. Matth. 18. v. 19. Ioan 20. v. 23. 1. Cor. 5. v. 34. 5. 1. Cor. ●… v. 〈◊〉 Num. 11. v. 16. 17. 25. Deut. 17. v. 8. seq 2. Par. 19. v. 10. 11. Mat. 2 v. ●… 3. Act. 15. v. 28. Act. 15. v. vlt. Act. 16. v. 4. Act. 21. v. 25. Calu. in Antid cōtra Concil Trid. sess 1. in fine Ad Titum 1. v. 2. Math. vit v. vit Iohn 14. v. 16. Concil Trident sess 4. Calu. l 4. Instit. c. 8. sect 13. Act. 15. v. 28. Calu. in Antid cōtra 4. sess Concilij Trid. in 〈◊〉

but often tymes 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 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. Seauently there wanteth the seauenth property of the rule of fayth 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 cōdemneth 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 oftentymes 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 faythfull soule wherof the Apostle speaketh when he sayth that we haue the spirit of fayth is not the ground or reason of fayth we heere speak of but it is the helpe of God or the supernaturall gift of fayth whereby our vnderstāding is helped to belieue and it is in regard of our vnderstanding as it were the efficiēt cause of the acts of faith But we speake in this place of the formall cause or reason of fayth as it appertayneth to the obiect of fayth 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 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 S. Iohn do not dearely beloued belieue euery spirit but proue the spirits whether they be of God But this proofe and tryall 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 dispute of the Catholik faith as it is necessary to al to attaine their eternall saluation not of the speciall fayth of one or other ●…he which we know very well may arise or proceede from some particuler or extraordinary reuelation of God but this is not the Catholike fayth nor 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 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 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 mynd vnto vs in plaine and manifest wordes And if at any tyme there arise any doubt or Controuersy in her decrees she presently declareth it no otherwise then if 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 and who speaketh now by the mouth of the Church for 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 strēgth 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 remayneth 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 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 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 recevued as a point of faith vnlesse it be receyued and approued 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 to 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 Tertullian S. Hierome and S. Augustine well note The Apostle S. Paul saith S. Augustine called frō heauen if he had not found the Apostles with whome by conferring 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

faith we 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 dumme 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 preached the pure word of God which kepeth and expoundeth the Scriptures most faithfully and which fittly applyeth them in Sermons Exhortations Amōg 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 groūd 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 whē 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 therefore 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 vnto the other I answere that heere there is no contrariety For there are 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 relyeth vpon the generall faith and profession and preaching thereof 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 faith is the ground of the Church we speake of the generall faith of the whole Church 18. There are other arguments of our Aduersaries but we may easily answere therunto by that which hath byn already said the which Melchior Canus and Bellarmine doth prosecute and handle more at large vnto whom we referre the Reader For they are borrowed of the Anabaptists Libertines wherby the authority of the holy Scriptures themselues is no lesse diminished and infringed then that of the Church CHAP. VII That the Church doth not only giue a bare testimony but also authority to the Scripture THIS matter is heere briefly to be examined that it may more clearly be vnderstood how necessary the Churches approbation is to the establishing of the authority of the holy Scriptures But to the end that it may more clearely appeare wherof we dispute in this place it is to be considered that seing that our Aduersaries cannot deny but that the Church affoardeth some testimony to the holy Scriptures they affirme that this testimony of the Church is only a bare testimony and not a testimony of authority 2. For there are two kindes of testimonyes The one is called a testimony of authority because vpon it the truth of the things testified dependeth Yt is called also a necessary testimony because without it the thing in question is not sufficiently testified The other is called a bare testimony and not necessary that is to say when such a testimony is not so necessary because the matter is otherwise sufficiently testified Such a testimony was that which S. Iohn Baptist gaue of Christ. For Christ had sufficient testimonies besides 3. Of the former testimony of authority Christ saith But I do not receyue my testimony from men to wit the testimony of authority necessary For of the bare testimony he had spoken a little before You sent vnto Iohn and he hath giuen testimony to truth But this was a bare testimony wherfore Christ a little after said I haue a greater testimony then Iohn for the workes which the Father hath giuen me to profit them the very works which I do giue testimony of me that the Father hath sent me And the Father that sent me himselfe hath guien testimony of me All which saith Christ of the testimony of authority Our Aduersaries therefore say that the Church giueth only a bare testimony to the Scriptures as S. Iohn gaue to Christ but she giueth not a necessary testimony or that of authority 4. But that the testimony of the Church is altogeather necessary as that wherof the authority of the Scriptures dependeth is very manifest by that which is said in the former Chapter And by that also which we alleadged in the first disputation where we shew that there is now no firme testimony wherby we may know certainly which booke is canonicall and which not besides the testimonie of the Catholike Church For now neyther are the miracles wrought which God did in tymes past neyther doth God speake immediatly by himselfe as he spake in the baptisme and transfiguration of Christ. VVherefore there remayneth only the third ordinary manner wherby God speaketh by the mouth of the Church The Church therfore doth not giue a bare testimony only to the holy Scripturs but the testimony of authority to wit that wherof the authority of the Scriptures dependeth as concerning vs and our knowledge 5. Moreouer if the doctine of S. Paul stood need of the Churches approbation as we haue already proued out of the Scriptures much more S. Lukes Ghospell who was only S. Pauls scholler stood need therof as Tertullian witnesseth especially because S. Luke receyued not those things which he wrot by reuelation from God as S. Paul did but by tradition from others as he himselfe writeth And the same also may be said of S. Marke whose Ghospell as S. Hierome writeth the Apostle S. Peter approued and by his authority he commaunded it should be read in the Church 6. But neyther is it true that some say that the authority of approuing the Canonicall bookes was only resident in the Apostles and the primitiue Church but the ensuing Church hath is not For the Apostles did not