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

A TREATISE CONCERNING THE GROVND OF FAITH WRITTEN In Latin , by the Reuerend Father Iames Gordon Huntley of Scotland , Doctour of Diuinity , of the Society of IESVS . And translated into English , by I. L. of the same Society . The second Part of the second Controuersy

Permissu Superiorum , M. DC . XIV

THE FIRST CHAPTER . Whether the Church be the foundation and ground of our faith ? And of the true state of this Question .

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 Church is the Pillar and ground of truth : for seing that our faith relyeth 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 ob●…ure this great and renowned prayse of our Church , we will treate 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 opinions of our faith are to be proued which our Aduersaries deny , their errors confuted , and they themselues very easily conuinced : but 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 depende : 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 confesse that there is a God , may easily know euen by natural reason , that he is true , or rather the very Truth it selfe . And seing that he is the chiefest good , he can deceiue no body , and seing that he is Wisdome it selfe , he Ad Hebr●… 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 conceyue concerning matters of faith do especially arise of the second principle , to wit , because we know not certainly that such things as we belieue , are reuealed by God : for hence ariseth the whole controuersy with Iewes , Turkes , & Heretikes . For all do confesse that God is true , but the Turkes say that their Alcoran was reuealed vnto them by God , the Iewes their Talmud , the Anabaptists their bible , corrupted & maymed by them ; the Antitrinitarians 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 from heauen and speaketh to his Church , for so in tymes 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 himselfe to Moyses , and Moyses reuealed Exod. 24. v. 2. 3. Ad Gal. ●… . v. 12. the same things to the people . And in the new Testament Christ in this manner reuealed his Ghospell to S. Paul , which he afterward reuealed vnto others . But these two wayes are extraordinary , and are ceased , as all do cōfesse , excepting only a few Anabaptists , and Swenkeldiani , whose madnesse and folly all men disproue .

7. The third way is ordinary , which alwayes remayneth 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 Calu. l. 1 ▪ Inst. cap. 7. sect. 1. & 2. God from the false . But Caluin himselfe at the first blush seemeth to attribute this to the sole Scripture , and very contumeliously inueygheth against Catholikes who deny it , whome therefore he calleth brauling and sacrilegious persons : yet a litle after he reduceth the principall Calu. eod●… c. 7. sect. 4. in fine . & sect. 5. and cheifest certaynty of Scriptures , and of our whole fayth to the particuler and priuate spirit of euery belecuer . The late Caluinists do put two grounds and 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 will easily be knowne . For euen as by the properties of a man it may be knowen who is a true man , and by the properties of any other thing , the thing it selfe may be knowne . So by the properties of the ground of fayth , 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 suffise . 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 thereof 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 thereof , in so much , that it neyther can deceyue any , nor be deceaued 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 certaynty 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 sometyme perish , & there will arise some error against fayth .

5. The fifth property is the fullnesse & sufficiency of those things which are to be belieued , that is to say , it must conteine all things appertayning to the Catholike fayth , seeing that nothing can consist without his ground or foundation .

6 , The sixt property , is the necessity therof , that is to say , it must necessarily be receiued of all , who haue the true fayth , and because without it , true fayth cannot consist , euen as the building cannot continue without the foundation .

7. The seauenth property is , that it is a manifest signe and token , wherby Christians are distinguished from Infidells . For he which wanteth the ground and rule of fayth is an infidell , but he who retayneth it , is a true beleeuer .

8. The eight property is ▪ that in euery article and conclusion of fayth , this principle and ground is virtually conteyned , seeing that out of it all things are to be deduced , & they receiue the certaynty from it .

9. The ninth property is , that it not only moue Christians to belieue , but that it also conuince the infidells . For otherwise the way to faith and eternall saluation , should not be knowne , or open to Infidells .

10. The tenth property is , that it be conteined expresly in the Apostles Creed , wherein all the first groundes of our fayth are conteined : for the Apostles after they had receiued the holy Ghost , were not so forgetfull that in the Creed or Summary of fayth which they set downe to be belieued of all , they would let passe the first and chiefest ground of fayth . And thus much of the properties of the ground of fayth .

CHAP. III. That the Scripture alone is not the ground or rule of fayth .

THAT the Scripture alone is not the ground 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 only one , to wit , Truth ; but al the other properties are wanting vnto it . The which we clearly demonstrate in this sort . First of all , a perpetuall duration , and continuance is wanting . For the holy Scripture begun first vnder the old law in Moyses tyme , wheras two thousand yeares before , there were both true beleeuers and a Church . In like manner in the new law the Apostles began to write some yeares after they had receiued the holy Ghost .

2. Secondly , the certaynty on our part Supra contro . 1. c. 5. & infra hac x 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 parte of the holy Scripture considered in it owne nature , is subiect to many alterations and falsifications . For it may be destroied , 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 expresly contained Supra Controuers. 1. c. 26. & sequent . in holy Scriptures , as we haue also declared before .

5. Fiftly , the foresaid necessity is wanting . For without the holy Scripture there were in the law of Nature for the space of two thousand yeares many true belieuers . And also long after Christ , yea euen till the tyme of S. Irenaeus , that is to say , almost two hundred yeares , there were many Nations who sincerely belieued in Christ , without any holy Scripture , S. Irenaeus l. 3. cap. 4. as S. Irenaeus himselfe testifieth . Lastly , albeit Infidels should burne all the Bibles , yet the faith of Christians should not therfore perish , or be wholy ouerthrowne . Therfore our faith doth not necessarily depend of the Scripture .

6. Sixtly , the seauenth property is also wanting : for by the holy Scriptures the true Christians are not distinguished from Infidels , because almost all Heretickes do both now receyue the holy Scriptures , and in tymes past also receyued them .

7. Seauenthly , the eight propertie is wanting , for there are many pointes of faith which rely vpon the Traditions of 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 add also some other naturall reasons and perswasions that they may be conuerted . For there are many things in holy Scriptures which s●…me opposite to naturall reason , as the mysteryes of the Blessed Trinity , Incarnation , & Resurrection of the dead &c.

9. Ninthly , there wanteth last of all the tenth property , for there is nothing extant of the Scripture in the Apostles Creed .

10. The holy Scripture indeed is the ground and reason , why we belieue many points of faith , but not the ground why we belieue all . Moreouer neyther is it the first ground of all that we belieue by it . For the Scripture it self is proued by some other more generall ground , to wit , by the authority of the Church . Wherfore the Scripture is only a particuler ground and not a generall : a mediate , and not immediate : a secondary , and not the first , and chiefest rule of faith .

CHAP. IIII. That the priuate or particuler spirit of euery one , is not the ground or rule of faith .

THAT no priuate spirit of any can be the ground of our Faith , is farre more euident by the same properties now alledged . For none of these ten properties doth agree with the priuate spirit of euery one that belieueth , the which we declare in these arguments .

1. First there wanteth the foresaid continuance . For there is no priuate or particuler person , who hath continued from the beginning of the world , or shall endure till the end therof , as faith hath continued .

2 ▪ Secondly , there wanteth truth , because there is no priuate man to be found which cannot erre and be deceiued , for as witnesseth the Apostle , Euery man is Ad 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 euen in our Aduersaries iudgments . For the predestinate only in their opinion haue this spirit , euen as they only in their judgments haue the true fayth : but the predestinate are knowen to none but only to God , according to that of the Apostle God knoweth who are his . The which Caluin 2. ad Tim. 2. v. 19. Calu. l. 4. Instit. 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 tymes change their interpretations of Scriptures , and at diuers tymes they teach plaine contraries ; yea they confesse , that this their priuate spirit is not permanent with them , 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 Vide disp ▪ Paris an. 1566. in disp. 1. diei sub finem . 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 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 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 2. ad Cor - int h . 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 understanding is helped to belieue , and it is in regard of our vnderstanding , as it were the efficient 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 . 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 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 Supra cap. 3. huius Controu . 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 Supra cap. 7. huius Controu . 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 Matth. 10. v. 20. 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 strength 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 Ioan. 14. v. 1●… . 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 recevued as a point of faith , vnlesse it be receyued and approued by the Church , as we haue declared Supra c. 8. huius Controu . Gal. 1. v. 12. 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 from 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 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 . Here upon saith Tertullian , If he from whom S. Luke receyued 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 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 certayne 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 Luc 1. v. 1. yet notwithstanding the Ghospells only of two of them , to wit S. Matthew , and S. Marks 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 sufficiently appeareth , how necessary the approbation & authority of the Church is .

10. The Church hath the seauenth property of the ground of faith , for by the Church and her coniunction & communion , 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 Church , saith our Lord , let him be vnto thee as Matt. 18. v. 17. 1. Ioan 4. v. 6. an heathen or publican . 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. & Bezac . 4. suae confess. sect. 27. 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. 〈◊〉 4. libro contra Gent. Infra cap. 19. huius Controu . Thom. 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 spake more hereafter .

13. 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 be saued , he reduceth this whole faith to the preaching Ad Rom. ●…0 . v. 14. & seq. 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 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. ad Tim. 3 , v. 15. truth . Where we are to consider , that euery foundation of any building hath two offices , that is to say , to vphould the house , & to strengthen it . The Apostle heere attributeth them both to the Church , the one , when he calleth her the pillar of truth , the other when he calleth her the ground of the same truth . For the pillar Io●… . 9. v. 6. Psalm. 74. vel ▪ iuxta Hebr●…s 7●… . v. 4. also of the earth according to the Hebrew phrase , doth signify the lowest foundations 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 words of the Apostle do compell Caluin Calu. in 1. ad Tim. 3. v. 15. at the last to be of our opinion ; albeit after his accustomed manner at the first , he wrongfully slaundereth vs , affirming that Catholiks hold , or to vse his owne words , do blab out , this horible blsaphemy , 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 worde of God is vncertayne till by humble prayers , as it were , it borroweth some certaynety 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 receiueth 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 from 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 sorte : S. Paul simply vnderstandeth ( sayth Calu. loco citato . Ad Rom. 10. v. 17. Caluin ) that which in other words he sayth in the tenth Chapter to the Romans , because fayth is by hearing , there wil be no sayth , vnlesse there be some that preach . Therefore 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 she deliuereth and sendeth 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 found but only in the Church , and that , no others but men can preach the pure Ghospell . Wherefore if the truth of God be susteyned 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 ground of truth , albeit not absolutly , yet in regard of vs and our knowledge . So as Beza also is forced to Beza in 1. ad T●… . 3. v. 1●… . confesse the same , explicating 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 is 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 constantly 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. Manichaei cap. 5. Calu. l. 1. Instit. sect. 3●… writeth thus , disputing against the Manichees . I ▪ sayth he , would not belieue the Ghospell , but that the authority of the Catholike Church moued me therunto : this sentence of S. Augustine vexeth our Aduersaries very much . Caluin goeth about to perswade the ignorant people , that S. Augustin speaketh of himselfe as 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 soeaketh vnto a Manichean heretike ) I would hold my selfe to those , by whose commandment I belieued the Ghospell . He speaketh therfore of himselfe , as now being a Catholike : and after a few words . Whose authority , sayth he , being infringed & weakned , I could not now euen belieue the Ghospel it selfe . Where he sheweth plainly that our fayth doth so depend of the authority of the Church , that it being weakned or taken away , it could not remayne or continue by any fayth of the Gospell . 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 Ghospell 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 tyme , but of the primitiue Church , wherin were the Apostles who approued the Ghospells . But this solution is also easily refuted out of the words next following : to whom , faith 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 tyme sayd vnto him , doe not belieue Manicheus . For Manicheus liued many yeares S. August . Tom. 6. contra Faustum 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. Tom. in the yeare 277. in the 2. number and others following .

CHAP. VI. The arguments of our Aduersaries are confuted .

NOw it remayneth we answere to the arguments of our Aduersaries , for by our answers the difficulty of this whole controuersy , wil be more perspicuously resolued . Their first argument is , if the authority of the Church were the ground of fayth , then it would follow , that our faith relied vpon men and not vpon God , for the Church consisteth of men . Our Aduersaries do often repeate and inculcat this argument vnto vs . I answere , that the same argument , if it were any thing worth ▪ would also proue that we should not belieue Scriptures , because al those who wrot the books of the Bibles were also men ; but as we do belieue their writinges not because they were men , but because they had a certaine peculiar assi●…ance of the holy Ghost who did so gouerne and direct the that they could not erre : so in like manner we belieue the Church , and make it the ground of our fayth , not as it consisteth of men , but as it hath a speciall and continuall assistance of the holy Ghost , by whome she is continually gouerned and directed : wherby it commeth to passe that she can neuer erre as we haue proued Cap. 7. praecedent . a little before .

2. Wherefore to make the Church the ground of our fayth is nothing els then to make the holy Ghost and Christ himselfe the ground therof . For it is he who speaketh vnto vs by the mouth of the Church according to that saying of S. Paul : Seeke you an experiment of him that speaketh in me , Christ ? And in another place speaking of his own 2. ad Corinth. 1●… , v. 3 : 1. ad Thes. 4. v. ●… . doctrine he sayth : therfore he that despiseth these things , despiseth not man but God , who also hath giuen his holy spirit in vs . But our Aduersaries do thinke & speak too basely of the Church , as though it consisted of men only ▪ as the Churches of Insidells and Heretikes , seeing that the chiefe part of the true Church of Christ is the holy Ghost , who is as it were the soule and spirit of the Church .

3. But neither is this to make the Scripture or the holy ▪ Ghost subiect & inferito our men ( as our Aduersarise are wōr to cauil ) but only to shew ▪ that the holy Ghost is euery where conformable to himselfe , & that in all things he neuer differeth or disgreeth from himselfe . Whether he speake vnto vs by the holy Scripture , or by the mouth of the Church , as Caluin acknowledgeth Calu. l. 1. Iust. c. 9. sect. 2. disputing against the Anabaptists and Libertines , who by such an argument went about to reiect the holy Scriptures , to wit , least the holy Ghost might be made subiect , and inferiour vnto them .

4. The second argument is , that Christians may and ought to iudge and examine all things , as the Apostle sayth , therefore the spirit of euery Christian ought to be the ground of al things . I answere , that by the 1. ad Cor●…nt . 2. v. 15. same argument the Anabaptists & Libertines reiected all the Scriptures , that they might only retaine the spirit , as witnesseth Caluin , but badly : for euen as Christians must discerne and iudge all things , so must Calu. c. 9. citat . sect. ●… . they also obserue the rule and method in iudging which the Scripture doth prescribe vnto them , and which himselfe appointed ; but this rule is not euery ones priuate spirit , but the spirit of the whole Church . For it is altogeather necessary that the rule of fayth be most certayne & free from all errors , as the spirit of the whole Church is , and not that of euery 1. Ioan. 4. v. 6. priuate man . Hereupon sayth S. Iohn , He which knoweth God heareth vs , he who is not of God , doth not heare vs : in this we know the spirit of truth and the spirit of error . We must therfore iudge of euery man , by that they eyther heare or do not heare the Church , &c because they either agree or disagree from the spirit of the Catholike Church .

5. The third argument is , that Catholikes proue the Church and the authority thereof by the Scripture , therfore Scripture is rather the ground of fayth then the Church . I answere first , that the proofe of the Church which is taken out of Scriptures , when we dispute against heretikes , is an argument called by Philosophers ad hominem , and it is deduced out of the premises already graunted , in which manner also the first principles or grounds of euery science may be proued , and out of those thinges also which of themselues are not very strong and certayne . So out of the old Testament against the Iewes ▪ we proue the new testament , albeit this also is the ground of our fayth : because the Iewes do admit and receiue the old Testament but not the new , yea also euen out of the Iewish Talmud we proue many things against the Iewes , because they admit and approue it as the word of God , but yet their Talmud is not the ground of our fayth , because this only is , as ●… sayd , an argument deduced out of such thinges as they graunt vnto vs . So in like manner because almost al heretikes admit the Scripture , and reiect the authority of the Church , therefore when we dispute against them , we proue the authority of the Church by the Scriptures , as premisses already graunted by them . But if we were to deale with Infidells or others who doe not admit the Scriptures , then the sayd Scriptures were to be proued by the authority of the Church and not contrarywise . For it is a thing farre better and more commonly knowne , that there Infra . c. 18. huius conir . ●… . 10. is a Church , then that there are the holy Scriptures , as afterward we will shew more clearly .

6. Secondly I answere , that there is so great connexion betwixt the Scripture and the Church , that the Scripture may very well be proued by the authority of the Church , and againe the church by the authority of the Scripture . Neyther should this seeme strange to our Aduersaries . For Logicians also know very well that , that which by it owne nature is more certayne & better knowne , may be proued by that which is more certaine and better knowne vnto vs , by a demonstration , called by them à posteriori . And contrary wise that which is better knowne vnto vs , may be proued by that which is better knowne and more certaine in his owne nature , by a demonstration called à priori . So the cause is proued by the effect & the effect by the cause ; as fyte is proued by heate à posteriori , and heate by the nature of fyre à priori . So in like manner by the authority of the Church , the which in regard of vs , is more certayne and better knowne , we proue the Scripture , as it were à posteriorl , and by the authority of the Scripture which in it owne nature is more certaine , we proue the true Church of Christ as it were à priori .

7. The fourth argument . S. Paul testifyeth , that the Church is supported by the ground and foundation of the Prophets and Apostles , that is tosay , by their Propheticall and Apostolicall doctrine , but if the foresaid doctrine be the ground of the Church , it necessarily followeth that this doctrine appeared to 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 Iust. c. 7. sect. 2. Beza in 2. c. ad Ephes. v. 20. I answere first , if we will follow the intērpretatiō 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 Calu. loco citato . of the Church , and to their doctrine , and consequently vnto himselfe and his owne doctrine , that they are the foundations 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 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. trewer , agreeing therin with S. Chrysostome , 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 al one , their doctrine : for in the same place he compareth Christ to the chiefe coner 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 cornerstone which vniteth Ad 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 Apocal. 21 ▪ v. 14. Apocalyps affirmeth that this heauenly Citty hath twelue foundations and not only one , and Christ notwithstanding is the chiefest of all the foundations , and the foundation of foundations , as S. Augustine S. August●… Tom. 8 in . Psal. 86. in initio . sayth that is to say , of all those twelue foundations he is the foundation .

11. And heere the Apostle vseth the 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 often vse the genitiue case of the substantiue , Psal. 5. v. 7. for the adiectiue , as a man of bloud & deceit , in the fifth Psalme signifieth , a bloudy 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 God himselfe , but in regard of vs it receiueth Cap. 13. praecedent . §. 17. & 19. it certainty from the Church , as Caluin and Beza 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 not only of the Scripture .

14. But neyther do we deny that faith 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 Ad Rom. 10. v. 17. Church is the ground of our 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 . Among 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 ground 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 when 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 Supra c. 7. 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 Canus l. 2. de locis Theol. c. 8. Bellarm. l. 3 de verbo Dei c. vl●… . 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 Ioan 1. v. 7 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 Ioan 5. v. 34. Eodem . c. 5. v. 36. 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 Eodem c. 5. v. 36. Cap. 5. 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 Matth. 3. v. vlt. Matth. 17. v. 5. wherof the authority of the Scriptures dependeth , is very manifest by that which is said in the former Chapter . And by that also which we alleadged in the first disputation , where we shew that there is now no firme testimony wherby we may know certainly , which booke is canonicall and which not , besides the 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 . Wherefore 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 Suprac . 8. & 13. huius Controu . 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 Tertul. l. 4 contra Marci . c. 2. Luc. 1. v. 2. 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 approue all the Canonicall bookes of the new testament . For if they had donne so , there had remayned no doubt of many of them for many ages after the death of the Apostles , euen among Catholike good men as we haue noted before : But many yeares after the Apostles tyme by the generall Councells and Decrees of the Church , some Supra cap. 5. Contr. 1. bookes were approued , wherof there was before some doubt .

7. Yea more then six hundred yeares after Christ , there were many Catholikes who did not receyue the authority of the Toletanum Concil. c. 16. Apocalyps , as appeareth out of the fourth Toletane Councell .

8. And that which is more before the Councell of Trent , the were many Catholikes who thought that it was lawfull for them to doubt of all the bookes of the new Testament , the which in tymes past : S , Hierome seemed to iudge as doubtfull ; as are the Epistles of S. Iames , the second of S. Peter , the second and third of S. Iohn , the Epistles of S. Iude , the Epistles to the Hebrewes , and the Apocalyps . And if it had not byn for the Councell of Trent , or some other new Decree of the Church , none would as yet condemne them as Heretikes , who called those bookes in question .

9. By that which hath byn sayd it appeareth manifestly , that the Canonicall Scriptures receiue their strength and authority , not from the approbation of the primitiue Church , but rather from the approbation of the Church succeeding ; yea euen of this present Church , to wit , of the Councell of Trent .

10. Lastly albeit the present Church should not haue the authority of approuing Scriptures , as these men say , yet notwithstanding for three other reasons the authority & testimony of this present Church is necessary . First , because we know not certainly what bookes the primitiue Church hath eyther written , or not written , approued or reiected , but by the testimony of the present Church . Secondly , neyther do we know whether those bookes came vncorrupted vnto vs or noe , but by the same testimony . Thirdly , because we cannot otherwise know which is the true sense of those bookes .

CHAP. VIII . The Argument of our Aduersaryes are confuted .

THE first argument of our Aduersaries is : The Church is grounded vpon the word of God ; and by the word also of God it is engendred , nourished , and gouerned , and it is subiect to the word of God as to the words of her spouse . I answere , our Aduersaries do in a manner confound the written word of God , with the word of God in generall , the which they should not doe : for ther are three sorts of the word of God to wit , that which is belieued , preached , and written . The belieued word is in the hart of the Church , that which is preached is in her mouth , and that which is ▪ written is in her bookes . Of the belieued and preached word , the Apostle sayth : the word is in thy mouth , and in thy hart , this is the word of fayth which we preach . We Rom. 20. v. 8. confesse , that in the belieued and preached word the Church is founded , because by the same it is ingendred , nourished , Ad Ro●… ▪ ●…0 . v. 10. Ibid . v. 14 ●… and gouerned , and that vnto this word it is subiect and obedient , as vnto the Words of her spouse . For indeed this kind of word is necessary for the Church . For with our hart ( sayth the Apostle ) we belieue vnto Iustice , but with the mouth confession is made to saluation . And againe , How shall they heare without a preacher ?

2. But the nature of the written word is farre different ; for this is neyther altogeather necessary for the Church , seeing that the Church was without it more then two thousand yeares ; neyther can the written word be profitable to the Church , vnlesse it be also rightly preached , and belieued . For what doth it profit a man to haue the Bible , vnlesse he rightly belieue and vnderstand it ?

3. But the Scripture whereof we now dispute , doth only conteyne written word , but the belieued and preached word are conteined in the visibe Church , as the necessary and essentiall parts therof : seing the one is as it were the life in the hart of the Church , the other as it were the speach in her mouth : neyther can they euer be separated from her , according to that saying and promise of God : The words which I haue put in thy month shall not Isaiae 59. v. v●… . depart from thy mouth nor from the mouth of thy seede ; nor from the mouth of thy seedes seede from hence forth for euermore .

4. Wherefore this argument doth proue the quite contrary , for seeing that the written word receiueth it pro●… and authority from the rightly belieued and preached word , which are the partes of the Church ; it is necessary that the written word receiue that authority and ●…ity from the Church , as that , wherin only the word rightly preached and belieued is to be found .

5. The second argument . If the Church should teach any thing contrary to the Scriptures we were not to belieue the Church . Therefore the Scripture doth not rece●…ue that authority from the Church , but rather the Church from the Scripture . I answere , that in the same manner it may be said , that if the Scripture should conteine any thing against truth , we should not also belieue it ; if the holy Ghost should vtter and speake any ly , we should not belieue him . But these conditions are indeed impossible , and blasphemous against God ; wherefore they are not only , to be admitted but not euen to be proposed of Christians . For it is impossible that the Church should teach any thing contrary to the Scriptures , for then the holy Ghost should lye , because he should teach one thing by the Church ▪ and the contrary by the Scriptures .

6. The third argument , if the Scripture receiue that authority from the Church , then the Church should be aboue the Scripture ▪ which seemeth to be very absurd ▪ 〈◊〉 . That the Church is aboue the Scripture , may be vnderstood two wayes . First , because the Church exceedeth the Scripture in dignity and excellency , and in this sense , without all doubt , the Church is aboue the Scripture , for the Scripture is made for the Church , and 1. ad Cor. 4. v. 15. not contrarywise . All things ( sayth the Apostles ) are done for you . Christ dyed for the Church , and not for the Scriptures : the Church belieueth , hopeth , loueth and praysed God , but the Scripture doth none of these : The Church shall reigne and liue euerlastingly with Christ in heauen : the Scripture shall perish after the day of Iudgement . Lastly the Church conteineth in it the word of God rightly belieued , preached , and the holy Ghost it selfe , all which do farre exceede the written word in excellency and dignity ▪

7. Secondly it may be vnderstood that the Church is aboue the Scripture , 〈◊〉〈◊〉 she may change the Scripture , or of Scripture make no Scripture , or lastly she may teach somewhat contrary to Scri●… ▪ or depart from the true sense of Scripture : In which sense the Sectaries of this tyme say , that we affirme the Church to be aboue the Scripture . And thus it is falso that the Church is aboue the Scripture : but neyther is there any Catholike which in this sense will affirme that the Beilarm l. 3. de verbo Dei c ▪ vlt. in resp. ad 14 argum . Church is aboue the Scripture , as Bellarmine truly affirmeth . For if the Church were in this sense aboue the Scripture , the Church should erre , and be opposite vnto her selfe , because in that , the Church hath once approued the Scripture she cannot any more reiect and disproue it vnlesse she contradict her selfe , which is impossible .

8. The fourth argument . The holy Scripture receiueth her authority immediatly from God himselfe because he is the Author of the Scripture , therefore it doth not receiue it authority from the Church . I answere , that there two kinds of certaynties ; the one of the thing in it owne Nature ; the other in respect of vs : so also there are two kinds of authorityes ; the one of the thing considered in it ▪ selfe , and this hath the Scripture from her principall Author , to wit , God himselfe : the other is in respect or vs ▪ and this it hath from the Church ; as we haue Cap. 13. praecedent . §. 17. & 1●… proued before out of Caluin and Beza●… For we know not otherwise that God is the Author of the Scripture with any certainty of fayth , but by the testimony of the Church .

9. And that which we haue sayd of the Scripture , may also be euidently seene in Christ our Lord , who is aboue the Scripture . For Christ was forced to proue his authority by miracles , that it might the better be knowen and allowed of men ▪ For otherwise the Iewes had not beene Ioan. ●…5 . v. 24. S. August●… Tom. 9. Tract. 91. in Ioan. bound to haue admitted his authority . Hereupon , sayth Christ , speaking vnto his disciples of the Iewes , If I had not done among them workes , that no other man hath done , they should not haue sinned , that is to say , of Infidelity , not belieuing in Christ , as S. Augustine very well expoundeth . And in another place speaking vnto the Iewes , he sayth , If I doe not the workes of my Eather , belieue me not . Ioan. 10. v. ●…7 .

10. But if the authority of Christ which was most excellent in it selfe and immediatly from God , stood in need of those meanes wherby it might become knowne vnto vs , to the end it might oblige vs to belieue it ; much more ▪ the authority of the Scripture will stand in need of it , albeit it be immediatly from God , to the end it be made manifest vnto vs . For otherwise we should not be obliged by the authority therof . But this is not done now by miracles , nor by the immediate or extraordinary reuelation of God : Therfore it resteth that we say it is done by the ordinary & mediate reuelation of God , that is to say , by the Church , or rather by the holy Ghost , which speaketh vnto vs by the Church .

CHAP. IX . That the Church is the Iudge of all Controuersus in matters of Faith .

SEING that there arise dayly so many disputations and Controuersyes of matters of faith , none can deny , but that there must necessarily be some Iudge appointed , who must define , end , and determine such Controuersyes , for otherwise there will neuer be an end of such matters But it is a great difficulty who must be this Iudge . The Sectaries of this tyme almost all refuse the Iudgment of the Church . For they see very well , that if they admit her as iudge all their errors wil be quit ouerthrowne . Wherfore some of them affirme that the sole Scripture must be the Iudge of all Controuersies , and this was the first doctrine of our Aduersaries , to wit , Luther & Zuinglius .

2. But our later Aduersaries when they consider , that it is an absurd thing Cap. 18. Contr●… . ●… . to make the Scripture ( being a thing without life ) the Iudge , as we haue declared before , they fly vnto their priuate spirit , the which they will haue the iudge of all Controuersies . But least they may seeme to attribute too much vnto themselues , they endeauour to colour their priuate spirit with the famous title or name of the holy Ghost , affirming the holy Ghost to be the only iudge of all Controuersyes .

3. Wherfore there are three thinges heere to be proued . First , that the Scripture cannot be iudge . Secondly , that neyther the priuate spirit can be it . Thirdly , that the Catholike Church is the only , and most true Iudge of all Controuersies .

4. As concerning the first , wheras our Aduersaries euery where teach , that nothing is to be belieued which is not expressely to be found in holy Scriptures , it is a strange thing , that they would perswade men that the Scripture is the Iudge of all Controuersies : wheras we read no such thing in any place of holy Scripture .

5. Yea euen in these , testimony is only attributed to the Scriptures , and not Iudgment . Search the Scriptures ( saith Christ ) Ioan. 5. v. ●… . and the same are they that giue testimony of me . And hence it is , that the law of God is often called in Scripture in the Hebrew phrase Eda , or Eduth , or Teuda , that is to say , Psalm. 1●… . a testimony ; yea euen in one Psalme it is called aboue twenty tymes by that name .

6. Moreouer in the Prophet Isay in the same place falsely cited by our Aduersaries , that they may proue therby the Scripture to be the iudge of Controuersies , it is called a witnesse , or a testimony , and not a Iudge , nay rather to the Isaiae 8. v. 20. Law , saith the Prophet , and to the testimony .

7. Furthermore , nothing is more absurd then in matters of such moment to appoint such a deafe and dumme iudge , and who may also be corrupted for both parties , and whose sentence eyther party vseth indifferently . But it is manifest , that the Scripture is such a iudge , for it can neyther speake nor heare : and so in like manner do all Heretickes ancient and moderne also vse the Scriptures . Lastly almost all our Aduersaries do see , how absurd these things are , and therfore they fly vnto their owne priuate spirit , the which they call the holy Ghost . Wherfore-let vs come now to the second point .

8. As concerning therefore this priuate spirit , first there is none who doubteth but that the holy Ghost is the chiefe Iudge of all Controuersyes . But the question is , where this holy spirit is to be found , and in whome it remayneth .

9. Moreouer it is certaine , that the holy Ghost doth not remayne , or is to be found in any booke ( least peraduenture our Aduersaries should send vs to their Bibles ) but in the hartes of the belieuers . Now we aske whether this holy Ghost which is the Iudge of all be in the hart of euery belieuer , or rather in the hart of the whole Catholike Church . If they say in the hart of the Catholike Church , we haue our desire : if they say in the hart of euery priuate man , it will follow that no priuate person can erre in his owne iudgement , seeing that the holy Ghost cannot erre in his iudgement . Heere truely we seeke for that Iudge which cannot erre .

10. Furthermore euery priuate man shall be come the Iudge of the whole Church , if euery such priuate person haue this spirit , which is the Iudge of the whole Church : wherupon there will ensue a great confusion in the Church of God .

11. Besides that , if euery belieuer be the Iudge , them our Aduersaries must needs admit the auncient Fathers as Iudges of all Coutrouersies , the which they will neuer do , for they dare not deny , but that the auncient Fathers were true belieuers : why therefore do they attribute vnto themselues that which they so vehemently deny to all the auncient Fathers ?

12. Moreouer , if euery belieuer cannor erre in his iudgement , much lesse can a great many such erre , and least of all can the Church of all belieuers erre . Wherefore whatsoeuer our Aduersaries say , they wil be forced to confesse and graunt , that the holy Ghost is the Iudge as he remaineth in the whole Church , speaking and iudging by the mouth therof , and in this manner euen out of our Aduersaries doctrine we gather by a necessary consequence our opinion .

13. Lastly , that which they affirme that the priuate spirit of euery particuler person is Iudge , is therby declared to be false , that they themselues acknowledge that there is no priuate man which at some tymes cannot erre in his iudgment : but heere we inquire for a Iudge which cannot erre . For otherwise in matters of such moment , and of which our eternall saluation dependeth , we should dangerously be forced to haue recourse to an erroneous Iudge , whose iudgement is variable , vncertaine , deceitfull , and often tymes manifestly false .

14. But now as concerning the third point , that the Church is the iudge of all Controuersies , we proue by these arguments . First , the Church hath all the properties of a fit iudge , for first she hath an exact knowledge , the holy Ghost Ioa●… 16. v. 13. shall teach you , saith Christ , all truth .

15. Secondly , the Church cannot be corrupted by any giftes or praiers . For she is as the Apostle witnesseth , the 1. ad Tim. 3. v. 15. pillar and ground of truth .

16. Thirdly , the Church heareth , speaketh , giueth her iudgment , and examineth the testimonyes of Scriptures and Fathers , as experience it selfe teaeheth vs .

17. Fourthly , we are bound to stand to the iudgement of the Church , Who will not heare the Church , saith our Lord , let Matt. 18. v. 17. him be vnto thee as an heathen and publican .

18. Fiftly , the Church hath power and authority to punish . What , will you , 1. ad Cor. 4. v. vlt. 2. Cor. vlt. v. 2. 2. Cor. vlt. v. 10. saith the Apostle , that I come vnto you with a rodde , or in charity , and with the spirit of mildnesse ? And in another place , If I come againe I will not spare . And againe , that being present , I may not deale hardly according to the power which our Lord hath giuen me vnto edification , and not vnto destruction .

19. Sixtly , the Church absolueth , byndeth , and retayneth sinnes , excommunicateth , Matth. 18. v. 19. Ioan 20. v. 23. as the holy Scriptures doe expresly testify , and our Aduersaries doe also confesse , all which actes belong vnto Iudges , but the Scripture doth none of them .

20. The second argument . The holy Scripture expresly affirmeth , that the Church doth sometymes iudge . 1. Cor. 5. v. 34. & . 5. I indeed absent in body , but present in spirit haue already iudged , at present him that hath so done , in the name of our Lord Iesus Christ , you being gathered togeather , and my spirit , with the vertue of our Lord Iesus Christ , to deliuer such an one to Sathàn . And a little after , Do not you iudge 1. Cor. ●… v. 〈◊〉 . of them that are within : where the Apostle plainly saith , that the Pastours of the Church iudge those which are in the Church .

21. The third argument is taken from their common practice of the Church , aswell in the old as in the new Num. 11. v. 16. 17. & 25. Deut. 17. v. 8. & seq. 2. Par. 19. v. 10. & 11. Testament . For in the old Testament the chiefe iudgement of all causes was ordeined by God himselfe : first in the booke of Numbers , and afterward it was confirmed in Deuteronomy , in which Iudgment the priestes did sit as Iudges , and the chiefe Iudge who did giue his sentence , for in all thinges which were doubtfull by the expresse commaundement of God , the common people were sent to this Iudgement of the Church , and not only to the holy Scriptures or to the priuate spirit of any .

22. Moreouer till the comming of Christ , this manner of iudging continued in the old Law . For of it Christ himselfe sayd , Vpon the chaire of Moyses haue sitten the Scribes and the Pharifies . All thinges therfore whatsoeuer they shall say to you , obserue yee and doe yee : this Councell or Iudgment , in the yeares following , by corrupting the Greeke word , the Iewes called Sanhedrin , Mat. . 2 v. ●… . & 3. as it were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , an assembly or Councell .

23. In like manner in the new Testament when there arose that controuersy about the obseruation of the legall ceremonies or customes , the Apostles did not Act. 15. v. 28. send their disciples to the holy Scriptures only , or to the priuate spirit of any , but they assembled themselues togeather , and defined what was to be belieued . It seemed good ( say they ) to the holy Ghost and vs . For Act. 15. v. vlt. & . Act. 16. v. 4. the holy Ghost is as it were the soule of the Church . And this Decree of the Apostles S. Paul and S. Barnabas did diuusge and promulgate euery where , as appeareth by the same Chapter , and the next following , where these determinations of the Apostles , are called Decrees or according Act. 21. v. 25. to the Greek Phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say things already iudged : wherupon Act. 21. vers. 25. the Apostles doe say , that iudging and decreeing they had written this .

24. In the same manner in the next ages , the Arians the Macedonians , the Nestorians , Eutichians , and other old Heretikes were iudged and condemned by the Catholike Church in the generall Councells holden at Nice , Constantinople , Calcedon , and others .

25. Lastly , our Aduersaries in their consistories and assemblies doe vsurp●… vnto themselues , the authority of iudges , neyther doe they referre the iudgment to the Scriptures alone , or to the priuate spirit of any .

26. Yea Caluin conuinced by these reasons confesleth , that the writinges of euery priuate person must be submitted to the iudgment of the Church . Where he also concludeth thus : Neyther therefore , sayth Calu. in Antid. contra Concil. Trid. sess. 1. in fine . he , do we condemne , or aiminith the authority of the Church , neyther do we giue liberty to euery froward fellow to do what ●…sieth . I would to God , they would shew vs such a Church , as the holy Scripture doth paint or describernto vs , we would easily agree about the honour thereof . Thus he . But we will shew in the ensuing Chapters such a Church as the Scripture describeth : I wish also we may agree concerning the honour and authority thereof .

27. There are two principall arguments of our Aduersaries : the first is , that the holy Ghost is not tyed vnto men , but iudgeth freely in whatsoeuer it pleaseth him , therefore he is not tyed vnto the Church . But the same argument would proue , that there is no certainty in the holy Scriptures . For they who wrote the Scriptures were men , vnto whome , according to our Aduersaries opinion , the holy Ghost was not tyed . I answere therfore that the holy Ghost is not absolutly bound or tyed vnto men , but he is tyed to his owne , Promise , as also to the words and promises of Christ . For neyther the holy Ghost , nor Christ himselfe can deceiue vs in not performing their promises , because as the Apostle Ad Titum 1. v. 2. sayth God cannot lye . But God hath promised that he wil be with his Church , not only one or two dayes , or one yeare , but euen till the end of the world . Math. vit. v. vit. 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 Iohn 14. v. 16. 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 , Concil Trident . sess. 4. Calu. l 4. Instit. c. 8. sect. 13. 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 Act. 15. v. 28. 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 Calu. in Antid. contra 4. sess. Concilij . Trid. in 〈◊〉 . Church , as the Scripture declareth , and describeth vnto vs , the which Caluin , as we haue sayd before , earnestly desired of vs .

FINIS .

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