assembled togeather to Calu. eadeÌ„ sect 13. discerne the truth from falshood then if any one should attempt it at home 2. The second thing which our Aduersaries graunt is that Generall Councells Mat. 18. v. 20. Calu. c. 6. citato sect 2. 6. 9. sequeÌ„t Beza 3. volum Tract Theol. Tract 6. de Eccles notis pag. 1. 8. 〈◊〉 ann 19â—â— Calu. l. 4 Inst cap. 9. sect â— when they are assembled togeather in the name of Christ do not err in matters of faith for they consesse that Christ promised this to two or three assembled togeather in his name Thus Caluin and he addeth that they may erre when they are not callâ—d togeather in the name of Christ the which no Catholike did euer deny as will appeare hereafter 4. The third thing which they admit is that the first Generall Councells were lawfully assembled and that they did not erre in points of fayth Thus Beza expresly who admitteth also the fifth sixt generall Councell he sayth that all those of his Religion are of this opinion Caluin also of the auncient Councells writeth thus I reuerence them from my hart and with them to be had in their due honour Calu. eodâ— c. 9. sect 8. with all men And a little after wheÌ„ he treateth of the ancieÌ„t CouÌ„cells he saith that besides those foure first generall Councells to wit Nicâ—num CoÌ„stantinopolitanuÌ„ the 1. Ephesine Chalcedonerse he admitteth also such other auncient Councells the which cannot be vnderstood Eodem c. 9. sect 9. but of the fifth and sixt For a little after he plainly reiecteth the seaueÌ„th 5. Heere it is also to be noted that Luther in the beginning reiected wholly Luth. in l. contra Regem Angliae all generall Councells but the Caluinists afterward by reason of Seruetus and other Anti-trinitarians were forced to admit the first foure Councells Moreouer by reason of the Vbiquitarian Lutherans who confunded the properties of the two Natures of Christ they were coÌ„streined to admit also the fifth sixt And these things euen the Caluinists themselues do graunt vnto vs. 6. But Catholikes teach these fiue things of the generall Councells The first is that a generall Councell cannot without the word of God make any new articles of fayth but her office is to explicate clearly and propose the word of God to be belieued of all the which the Church hath receaued from Christ and his Apostles For a lawfull generall Councell defineth nothing in matters of fayth which eyther is not extant in the holy Scripture or Concil Trident. sess 4. may not be gathered by the traditions of the Apostles or lastly may not euidently be deduced out of both The which the Councell of Trent doth manifestly professe for now we must not expect new reuelations Calu. l. 4. Inst c 8. sâ—ct 10. in fine from heauen Wherfore it is a meere slaunder that Caluin sayth that Catholikes teach that the Church hath authority to make new articles of fayth and that Catholikes despising the word of God do coyne at their owne pleasure new points of fayth 7. The second is that we acknowledge S. Aug. ToÌ„ 7. de Baptis cont Donat l. 2. c. 3. that Generall Councells may erre in matters which do not belong vnto our fayth and in this sense sayd S. Augustine One full and perfect Councell may be corrected by another Not in fayth the which is neuer changed but in Ecclesiasticall Constitutions the which according to the diuersity of tymes both are and should often be changed Whereupon in the same place he writeth that things ordeined before may be changed by those which come after when we see by experience that is opened and made knowen which before was hidden and secret For the experience of new matters which happen may change or correct the Ecclesiasticall lawes Constitutious but it cannot alter and change matters of fayth 8. Wherefore Caluin wrongfully obiecteth against vs that S. Leo the Cal. l. 40. Iust c. 9. sect 11 Pope reprehended the Councell of Chalcedon seeing that Caluin himselfe acknowledgeth in the same place that to appertaine nothing to fayth which S. Leo reprehended And he also confesseth that Catholikes teach that Councells may erre in those thinges which nothing concerne fayth And no lesse foolishly Caluin reprehendeth the first Councell of Calâ— eodâ— c. 9. sect 17. Nice about matters which do not belong vnto fayth 9. The third is that we acknowledge those Councells may erre which eyther are not lawfully assembled or do not proceed lawfully in their busines they haue in hand For such Councells indeed are not assembled togeather in the name of Christ and of this sort was the Councell of the Arians holden at Ariminum that of the Eutichians at Ephesus the seauenth Constantinopolitane Councell of the Image-breakers the which therefore our Aduersaries doe in vayne obiect against vs. 10. The fourth is that albeit a Councell be lawfully assembled and seeme to proceede orderly the definitions notwithstanding thereof will not be altogeather certayne according to the opinion of many Catholikes vnlesse they haue their approbation from the Vide Bell. l. 2. de Eccles milit cap. 11. Bishop of Rome if he be not present at the Councell The reason is because before that the Councell be approued and allowed of by the Pope it is as yet an vnperfect body of Christ without any visible head and such a body may stumble Concil Trid. sess vlt. infine Conc. Nicaenumâ— dequo Baron ToÌ„ 3. Anno 325. n. 111. Chalced. Act 1. in fiâ—e in epist â—d Leonâ—m Papam Sexta Synod in ep adâ—dgathoâ—eÌ„ Papam Suprac 17. huius Controu fall 11. And hence it is that the Councell of Trent demanded her confirmation from Pius 4. who solemnely afterward confirmed it The which also the other auncient Councells demaunded yea euen those which our Aduersaries do admit as for example the first Nicene Councell that of Calcedon the sixt Synod to omit other later Councells 12. The fifth is that we affirme a Generall Councell approued by the Pope cannot erre in fayth The reason is because it is altogeather necessary that there be some supreme iudgment in the Church of God wherunto all should submit themselues and belieue assuredly in all matters in CoÌ„trouersy as we haue proued before but there can be no other supreme iudgment but this 13. Moreouer we see that euen froÌ„ the beginning of the Church till now all heresies and controuersies concerning matters of faith haue byn still ended and taken away by the generall Councels Wherfore they who deny this do open and make way for all old Heresies The which when our Aduersaries had learned by experience in the Anti-trinitarians Anabaptistes Vbiquitarians and such other sectes they were forced to admit §. 4. hâ—iuâ— cap. those six more auncient Councels as we sayd before but the authority of all Generall Councells is alike and equall 14. Finally our Aduersaries themselues
consequently coÌ„mend vnto vs Traditions and the vnwritten Word of God seing that therein consisteth the principal part of holy Scripture to wit the true sense of the wordes CHAP. XI Wherein is declared how we may know the Apostolicall Traditions AMONG the other argumentes of our Aduersaries this is one that we cannot know certainly which are the Traditions of the Apostles seing that many Heretikes in times past pretended also that their heresyes were agreing to Apostolicall Traditions Moreouer they obiect that Traditions may easily be corrupted and changed for this cause Scripture was ordayned that the doctrine deliuered by word of mouth might continue the longer without any falsification or corruption But we answere to this their reason that the auncient Heretikes also by supposed and false Scriptures which they attributed falsely to the Apostles did confirme and proue their heresies Aug. de ciu Dei l. 15 23. subfinem Many thinges saith S. Augustine were alleadged by heretikes as though they were the sayings of the Prophets and Apostles But yet for all that they were not iudged to be the most certaine and Canonicall Scriptures 2. But the Traditions of the Apostles may so certainly and easily be known from supposed and false Traditions as the Canonical Scriptures may be knowne from the Apocriphall for they are both knowne by the same meanes and authority that is to say by the authority doctrine and testimony of the Catholike Church which neyther can deceiue any nor be decevued her selfe 3. And albeit speaking of humane matters the Scripture is more certaine theÌ„ Tradition alone yet it happeneth otherwise in matters concerning God because in these there is the authority of God and the continuall assistance of the Holy Ghost hath place which doth not suffer the Church to erre and hence it is that the Tradition only of the Church which is not so much written in paper as printed 1. ad Cor. 5. v. 3. 4. in the hartes of Christians is a most certayne and faithfull keeper of all the pointes of our diuine faith 4. Moreouer if euen Christ himself had with his owne hand writteÌ„ in brasse all the pointes of our faith they should notwithstanding not haue had so great certainty as now Ecclesiasticall Traditions haue vnlesse the same keeper of the diuine doctrine had byn also present For that which is imprinted in brasse may be rased and blotted out and the brasse it selfe may be consumed by fyre But those thinges which are imprinted in the hartes of Christians by the holy Ghost can neuer perish or be any way changed 5. And what we haue said of knowing the Apostolicall Traditions is to be vnderstood whether the Church assembled in a generall Councel declared it so or it became knowne and manifest by the continuall and generall custome of the whole Church Also whether the question be of Tradition belonging to faith or only belonging to rites and Ceremonyes For of the Tradition belonging to faith that is to say of not baptizing againe those which are baptized once before by heretikes are these wordes of S. Auguâ—tine Albeit indeed of this thing saith he S. Aug. Tom. 7. contra Cresâ—on Gram. l. 1. cap. penu t. tâ—ere can no example be alleadged out of Canonicall Scriptures yet notwithstanding we hould the truth of the same holy Scriptures in tâ—â—s matter when we do that which generally the whole Catholik Church holdeth the which euen the authority of the Scriptures themselues commend vnto vs so as because the holy Scripture cannot erre whosoeuer seareth to be deceaued by the difficulty or obscurity of this question let him go to the same Church for counsell the which the holy Scripture vâ—ry clearely sheweth and S. Aug. Tom. 7de bapt coÌ„t Donat. l. 4. cap. 14. demonstrateth vnto vs. Hitherto S. Augustine And disputing in another place against the Donatists concerning the baptisme of Infants That saith he which the whole Catholike Church holdeth nor was ordayned by generall Councells but yet alwaies kept and obserued by all is most truly to be belieued to haue byn deliuered vnto vs by Apostolicall authority S. Aug. Tom. 2. Epist 118. adâ—anuar c. 5. Calu. l. 4. Instit c. 4. sect vlt. sub fi l. 3. c. â— sect 10. in medio 6. But of the Ecclesiasticall rites and Ceremonies the same S. Augustine speaketh in this maÌ„ner Yf the Catholike Church through the whole world hold and practise any thing it is a signe of great madnesse to dispute whether it is to be done so or noe By which words of S. Augustine it may easily be vnderstood what was the opinion vniforme doctrine of the whole auncient Church concerning this point For our Aduersaries themselues do say that S. Augustine was a most faithfull witnesse of antiquity Vnto whome I referre the Readers if they desire to know certainly any more of the sense of Antiquity The end of the first Controuersy THE SECOND CONTROVERSY OF THE PROPERTIES OF OF THE TRVE CHVRCH The first Part of the second Controuersy CHAP. I. Of the Properties and Offices of the true Church of Christ in generall IN the disputation of the Church that first of all is to â—e obserued that whereas our Aduersaries haue â—rought in and do hold many erroneous opinions they do all proceed out of ignorance of the true definition and Nature of the Church It is a true saying of the Apostle that they which 1. Tim. v. 6. 7. erre and wâ—nder from the true faith are conuerted into vaine talke desirous to be Doctours of the Law not vnderstanding neyther what things they speake nor of what they affirme For if our Aduersaries did well vnderstand or could conceyue what is imported by the Name Nature of the Church they would neuer affirme so many absurdityes of the Church of Christ We will therfore first of all declare and explicate what is to be vnderstood properly by the name â—of the Church 2. But this best of all is declared by the Properties of the Church of Christ and by her Offices coâ—mended vnto vs in the holy Scripture it selfe and those we call Properties which do agree with the Church as she hath relation vnto Christ her chiefe head and Pastour But those we call her Offices which the Church exerciseth towards her Children There are indeed many properties of the Church assigned by holy Scripture but it shall suffice vs to alledge and note these fiue only 3. The first is that the Church is the spouse of Christ I will betroth thee vnto me Osee 2. 19. 20. for euer saith the Prophet Osee and againe I will betroth thee vnto me in saith And Isaias The bridegrome will reioyce in his bride and thy Isa 6â— v. 5. God she speaketh vnto the Church shall reioyce in thee Christ also by the Prophet Salomon sayth Come o my spouse from Libanus Cant. 4. v. 8. In the new Testament also the Church is called the spouse of Christ He
or marrow not in the leauâ—s of the words but in the sappeâ—pâ—th or roote os reason And a little after otherwise Matt. 4. v. 6. euen the Diuell himselfe speaketh Scriptures and all heresies according to Ezechiel make vnto themselues pillowes which they may lay vnder the elbow oâ— euery age Ezec. 13. v. 18. 2. By that which hath byn sayd answere may be made to our Aduersaries when they obiect against vs that we affirme the Scripture to be imperfect obscure like a nose of wax which a man may writh which way he will and lastly the origen and spring in a manner of all heresies for we affirme this of the naked and dead letter alone destitute of the true sense or rather of the letter to which the Heretikes adde their owne peruerse sense and meaning neyther haue our Aduersaries any cause to wonder at this seeing S. Paul himselfe saith of the bare letter alone that it killeth and bringeth eternall death 1. Cor. â— v. 6. 7. 9. and damnation But neuer any Catholike did euer attribute any such thing to the liuing letter which hath conioyned with it the true and natiue sense and which alone is truly and properly the word of God CHAP. IIII. How we are to seeke out the true sense and meaning of the holy Scripture THERE is great contentioÌ„ beweene vs and our Aduersaries about the meanes how to finde out the true and naturall interpretation of the letter a thing so necessary to eternall saluation They teach diuers thinges concerning this matter but deliuer nothing that is certayne One assigneth more rules to this purpose another fewer but when they haue sayd all they confesse at last that there was neuer any which hath not at sometyme erred in seeking out the true interpretation of holy Scripture For they gyue not their assent either to the ancient Fathers or to their owne Maisters in all thinges they teach or write nay they cannot assigne any one whom they acknowledge not to haue erred sometyme nor dare affirme to be free from error seeing as they say Euery man is a lyar and so at last all Rom. 3. v. 4. thinges are left by them doubtfull and vncertayne 2. But the Catholikes do proceed after another manner who teach that the certayne vndoubted sense of the Letter is not to be taken from the iudgment of any particuler man but from the vniforme consâ—nt of the ancient Fathers and especially from the iudgment and interpretation of the Catholike Church to whome it appertayneth to iudge of the sense and meaning of the holy Scriptures as the holy and Oecumenicall Councell of TreÌ„t teacheth very well for there is no doubt Concil Trident. sess 4. but that it is more safe to follow such an interpreter as cannot erre then such a one as erreth somtymes or at leastwise may erre but the Church cannot erre in her iudgment seeing that Christ and the â—oly Ghost remayne with her to teach Matt. 28. c vlt. Ioan. 14 v. 16. â—oan 16. v. 13. â—er all truth wherof more herafter when we shall come to treat of the Church 3. It shall suffice to obserue and â—ote here that according to the doctrine of our Aduersaries nothing either solide or certayne is contayned in the holy Scriâ—ture for wheras all dependeth of the â—rue sense of the Letter and with them â—here is no certayne or sure meanes by which to finde out this sense it followeth â—hat they call all into doubt which is in â—he Scripture wherby who seeth not how much they iniure them But contrariâ—yse according to the Catholike doctrine all thinges are euident and cerâ—ayne which are contayned in the holy Scriptures appertayning eyther to faith or good manners the Catholikes hauing euer a certayne and faithful Interpreter to wit the Catholike Church And surely whosoeuer reiecteth the sense which the Church giueth and in place therof substituteth another altogeather repugnant to it doth all one with him who reiecting the holy Scripture should in place therof bring in a new Scripture of his owne forging the sense of the Scripture being no lesse a part of the word of God then the letter which in these few wordes Tertullian confirmeth out of the tradition of the auncient Church The sense adulterated or falsified is no lesse repugnant Tertul. de prâ—sc c. 17. to the truth then the letter or stile corrupted 4. And to conclude it may be inferred that saluation is to be found in the Roman Church only and none at all out Marc. vlt. vers 16. â—om 3. v. 1â— Heb. â—â— v. 9. of it which I proue thus Both the Scripture testifyeth all meÌ„ confesse that diuine fayth is necessary to saluation but such as forsake the RomaÌ„ Church cannot haue diuine faith which wholy relieth vpon the word of God only but meerly humane seing their fayth is founded not in the word of God interpreted by the Church which cannot errâ— but in the word and interpretation of Luther Caluin or some other priuate man who as they themselues graunt may erre and be deceiued such an humane fayth then so doubtfull and vncertayne and only warranted by mans authority cannot iustify or bring a man to eternall saluation CHAP. V. How we may know which is the true letter of the holy Scripture ALL such as forsake the Roman Church and make little account of her authority are not only doubtfull vncertayne which is the true sense of the Scripture but they can haue no assurance at all eyther of the whole or of any part of the letter therof For whilst they goe about to call in question and make doubtfull certayne bookes only of the old Testament before they are aware they take away all authority from all other bookes both of the old and new Testament For whereas there is but one certaine and vndoubted Canon of these bookes to wit that which is receaued and approued by the iudgment of the Catholike Church which cannot erre our Aduersaries reiecting this Canon make all the books doubtfull conteined therin for no certayne testimony can be had of these bookes but eyther by this Canon only or by the auncieÌ„t tradition of the Church but they neyther admit this Canon nor wil stand to this vnwritten TraditioÌ„ or acknowledge it for the true word of God 2. Now as for the Canons lately set out by themselues no man can safely belieue them seeing they neyther agree one with another nor with the auncient Canons of the Church nor are any where found in the writteÌ„ word of God which as they teach is only to be belieued neyther can they bring any thing eyther concerning the Canon of the Hebrewes or any other auncient Canon which they haue not taken from the writings of the auncient Fathers whose authority without the expresse written word of God they will haue to be in no wise sufficient to engender fayth so as euen by the iudgment of our Aduersaries none of all these
them as if Christ should teach that we cold deserue life euerlasting by keeping the law And a litle after he concludeth saying This answere of Christ is according to the old law to wit that no man can be accounted iust before God but he who shall satify the law which is impossible And Calu. in 16. Luc. v. 28. Lâ—b 3. Instit c. 17. sect 7. vpon the later place he writeth thus It is impossible sayth he to fulfill what the law commaundeth yea it is a principall axiome with Caluin a coÌ„moÌ„ aÌ„swere to all such places A legal promise sayth he aÌ„nexed to a coÌ„dition impossible proueth nothing thus with sâ—ch impossibilities they dally with vs with the holy Scripture it selfe so far forth as they Calu. Beza in c. 2. ad Rom. dare affirme that the Apostle in one Chapter auoâ—cheth vnto vs seauen times thinges imâ—ossible For wheras the Apostle in the 2. cap. of the Ep. to the Rom. and 6. v. affirmeth Bez. in c. 2. ad Râ— v. 6. annot 6. edit an 1550. 1564. 1565. first that God will render to euery one according to his workes they interprete the place thus that God will indeed giue to meÌ„ according to their good works if there were any such but that no man can do any good worke before God Is there any man saith Beza that shal be able to bring these workes which the Apostle saith shal be rewarded with eternall life And wheras in the seaueÌ„th v. the Apostle saith that God doth render life euerlasting to such as seeke the same by the patience of good works their answere is that he insinuateth a thing impossible and that no man can do any good worke before God no not the iuslest man which is not worthy of eternall damnatioÌ„ Calu. l. 3. Instit c. 19. sect 4. VVhosoeuer saith Caluin haue made the greatest progresse before all others in the way of the Lord if they cast their eyes vpon the Lord God what worke soeuer they attempt or go about they see it to be accursed And surely I for my part could easily belieue that such is the progresse of our aduersarirs in the way of our Lord. See the rest of the Aposiles places in the latin edition 2. The tenth last shift is the wresting of diuers wordes to a wrong sense and to inuâ—nt sundrie different vnderstandings of the wordes to build vpon it many interpretations neuer heard of before and for a finall Conclusion to say the place is obscure and therefore proueth nothing For Luc. 22. v. 19. example hereof those most euident words of Christ This is my body with is giuen for you may suffice for some of theÌ„ wrest the pronowne hoc others the word est others the word corpus others the pronowne meum others the relatiue quod others the preposition pro others the pronowne vobis and others the Verbe datur and ech word they wrest diuers waies so as one more then Anno 1577. thirty yeares ago hath gathered out of their writings two hundred expositions of these few wordes of Christ of which Clâ—uâ—ius de Xainctes numbreth particulerly 84. And that they are both many and different yea repugnant wherwith they labour to make obscure these wordes of our Sauiour no man can doubt See another example in the latin edition And it is worthy of noting that in all these shifts they serue themselues of other places of Scripture to proue what they say whereby it may appeare how easy a thing it is to corrupt the Scripture by other places of Scripture but that the prouideÌ„t and dayly care of the holy Catholike 1. ad Tim. v. 15. Matt. 28. Church opposeth it self against such corruptions worthily therefore called the Pillar and Firmament of truth against which the gates of hell shall neuer preuaile FINIS OF TRADITIONS The second Part of the first Controuersy CHAP. I. Of the true state of the Question HAVING already in the precedent Treatise spoken of the written Word of God and of all other things thereunto belonging now it remaineth we speake a litle of the vnwritteÌ„ word coÌ„moÌ„ly called TraditioÌ„s But to the end that the state of this controuersy may more easily be vnderstood I will heere set downe foure things diligently to be considered in this matter we treate of The first is that by the vnwritten Word we only vnderstand that which is not written in the old oâ— new Testament for of the vnwritten word of God in this sense is our whole Controuersy in this place Wherefore that obiection of our Aduersaries is both friuolous and nothing worth to wit that the word of God which we cal the vnwritten word may be found extant eyther among the holy Fathers or in the books of the Councells or other Canons of the Church But this nothing belongeth vnto this purpose for it is sufficient for vs that this word of God is not written in any book eyther of the old or new Testament 2. The second is that a thing may be coÌ„teined in the holy Scripture 2. wayes The one way is implicite that is to say in some generall principle from whence this other may be certaynly deduced and in this sense we acknowledge that the whole word of God is conteined in holy Writ and not only in Scripture but also in the Apostles S. Aug. in 140. quaest vpon Exodus Tom. 4. Matt. 22. v. 40. Câ—eed yea euen in that one article I belieue the Catholike Church so that it be diligently examined and well vnderstood as S. Augustine very well noteth For so sayth Christ the whole Law and Prophets doe depend vpon two precepts of charity as in the same place S. Augustine noteth For seing that the holy Scripture teacheth that we are bound to beleeue the Church in all things that it can neither deceiue vsnor be deceiued as we will euidently proue in the next Controuersy in the 7. Chapter it consequently also teacheth the whole and entire word of God seing that all that which is not expressâ—d in the holy Scripture is conteyned expressy in the doctrine of the Church the which the Scripture commendeth vnto vs as infallible as S. augustine very well sayth and declareth S. Aug. Tom. 7. contra Crescon Gram. c. â—3 de vnit Eâ—cles c. 22. in fine-Matt 17 v. 5. Matt. 81. v. 17. Luc. 10. 16. in many places For euen as God the Father comprehended in these few words This is my wellbeloued Sonne heare him the whole word of God so Christ proposed vnto vs the whole word of God when he commaunded vs to heare the Church 3. And in this sense do the holy Fathers often tymes say that all the points of fayth are conteined in the holy Scriptures to wit in that generall principle in the which they admonish vs to bâ—lieue the Church but many of the holy Fathers sayings are falsifyed corrupted by Martin KeÌ„ nitius and some Caluinists as may be seene in
Scripture might seeme to be called in question he was not a shamed to write that Baptisme might be giuen in any liquour and by this meanes it wil be true and lawfull Baptisme though it be giuen in milke wyne yea in Inke or any other filthy liquour Thus are our Aduersaries forced to admit these absurdityes least they might be forced to depart from that their principle of belieuing only Scripture 6. Furthermore to the end that Beza might more easily perswade the ignorant common people to admit this his strang paradox he addeth presently a very grieuous slaunder against the Catholike Doctors Let water be wanting saith Beza Beza ib. Epist 2. and yet the Baptisme of any cannot be deferred with edification nor must not be I truly would as well and as lawfully baptize in any other liquour as in water neyther are the most superstitious Deuines of any other opinion in these matters Thus far Beza But these thinges which he writeth are most false For there is no Catholike nor Scholasticall Doctor Concil Trid. sess 7. car 2. de baptismâ— who hath euer eyther thought or written so yea the playne contrary is defined by the Catholike Church as a poynt of Fayth 7. The fixt poynt of fayth is that bread and wyne is only the necessary matter of the Blessed Sacrament of the Eucharist This poynt of faith is also very necessary for the Church least so great and so excellent a Sacrament should be prophaned yet our Aduersaries will neuer be able to proue it effectually out of Scripture only For by this word Bread any kind of meate is oftentymes signifyed in Scripture of wine it is fâ—â—re more doubtfull For the Scripture maketh only mention of the Chalice and not of the liquor which was in the Chalice and Luc. 22. â— 18. Cal ibid. in sua harmonia Beza Ep. 2. cit Caluin himselfe acknowledgeth that these words of the fruit of the vyne were spoken before the institution of this Sacrament 8. The which when Beza easily preceaued heere also be went about to bring in another error least indeed he should be fored to forsake his former principle of belieuing only Scripture For he was not afraid to write that he erred nothing from the institution of Christ who in the consecration of the Euchâ—rist should vse insteed of the bread appointed for that purpose any other vsuall meate and insteed of the wyne any other ordinary kind of drinke and by this meanes one may consecrate the Eucharist eyther in cheese flesh fish or egges as also in milke water beere or vinager or any other liquor which hitherto was neuer heard of in Gods Church And yet for all this Beza is not ashamed to attribute this most absurd error of his to all the Scholasticall Doctors For of both these errors he treateth in the words before alledged because when he sayth the Scholasticall Doctors were of no other opinion he speaketh as well coÌ„cerning the matter of the Eucharist as of the matter of Baptisme After this manner our Aduersaries do force so many and so great errors out of that their principle of belieuing only Scriptures wherof more might be alledged which for breuities sake we omit 9. But there is one thing I cannot let passe because therby we clearly conuince that the Traditions of the Church do not only contayne vn written points of fayth but that which is more euen in our Aduersaries iudgment they change and abolish such things as are expresly commaunded in Scriptures for euen in the Table of the Law of God which is sayd to be written by Gods owne hand in many and manyfest words the keeping of Exod. â—4 v. 1. Exod 20. v. 8 9. 10. 11. the Sabboth day is comaunded the which notwithstanding now all except a few Anabaptists do confesse to be abrogated by Ecclesiasticall Traditions only without any expresse testimony of Scripture The Anabaptists I say being also deceiued by that coÌ„mon principle of our Aduersaries of belieuing only Scriptures they go about to bring the obseruation of the Sabboth day into vâ—e and custome agayne and for this Viâ—e Prateolum V. Sabatharij cause they are called Sabatharians but not so much the Heresy as the madnesse of these men is condemned of all and namely of Luther in his booke against the Sabbatharians in the seauenth Tome CHAP. V. Wherin it is proued that there are Traditions by the testimonies of the holy Fathers THE third argument wherby we proue that all the points of our fayth are not set downe in writing by the Apostles is the authority Coâ—cius Tom. 1. l. â— Artic. vâ—timo Bellarm. Tom. 1. l. 4â— de verbo Dei c. 7. of the auncâ—eÌ„t Fathers who affirme and teach this in many places The which places of the holy Fathers as well the Greekes as the Latins â—odocus Coâ—cius hath very diligently gathered togeather in his booke intâ—tuled Thesâ—urus Catholicus and before him Bellarmine did the same But least we be longer then the order of Epitomes doth permit especially in a thing so manyfest it shall suffice vs to alledg one chiefe Doctor of the Greeke and another of the Latin Church 2. Among the Grecians S. Chrysostome is the most famous who doth not only affirme it but also manifestly proueth it out of holy Scripture For when he expoundeth those words of the later Epistle 2. Thes â— 2. v. 14. to the Thessalonians Therefore brethren stand and hold the Traditions which you haue learned whether it be by word or by our Epistle he writeth thus Hence it appeareth sayth S. Chrysostome that he did not deliâ—â—r all things vnto them by his Epistle but many things also without his letters but as well these as those other worthily deserue S. Chrys Hom. 4. in 2. ad Thes to be belieued therfore â—e esteeme the Tradition also of the Church to be worthy oâ— credit It is a Tradition seeke no further Thus S. Chrysostome But it is most certayne that the Calu. l. 4. Instit c. 14. sect vlt. S. Aug. Tom. 7. de baâ—t contra Donat. l. 2. cap 7. Apostle and consequently S. Chrysostome also who expouÌ„deth him doth not only speake of ceremonies and customes but also of poynts of Fayth 3. S. Augustine whom Calâ—in acknowledgeth to be the best and most â—aythfull witnesse of antiquity writeth in this manner Many things are not to be sound in the Apostles writings nor in the ensewing Councells and yet notwithstaÌ„ding because they are generally kept through out the whole Catholike Church they are iuged to haue byn deliuered and commended by none but by them Thus S. Augustine Neyther can it be sayd that S. Augustine speaketh of ceremonies and not of poynts of fayth For in that place he proueth against the Donatists that those which were baptized in the accustomed forme and matter by heretikes were not to be baptized againe but none vnlesse he be an Anabaptist will deny that this is a point of fayth CHAP.
VI. Wherin euen by the doctrine of our Aduersaries it is proued that there are Traditions THE fourth argument wherby we proue Traditions is taken out of the doctrine of our Aduersaries For all those things which our Aduersaries do affirme to be points of fayth against the Catholike doctrine they teach and belieue them without any expresse Scripture For it cannot be found expressely in Scripture that fayth only iustifyeth that there are only two Sacraments of the new law that none should pray for the deâ—d c. for all these things and many others which they teach against vs they gather only out of Scriptures and that by some false and very weake consequence but it is no where expressely written that fayth only iustifieth that there are only two Sacraments that we must not pray to Saynts or for the dead c. 2. Moreouer there can no Catholike be found who doth not receaue and assuredly belieue the whole authenticall text of the holy Scripture why do they therfore condemne vs when they affirme that nothing is to be belieued besiâ—â— the text of Scripture wheras the whole Controuersy betwixt them and vs is of the vnwritten points of fayth which we affirme they deny 3. Our Aduersaries being conuinced by this argument do now at the last confesse that not only that is to be admitted and belieued as the pure word of God Beza de nâ—â—iâ— Ec. pag. 137. voluÌ„ 2. Theol. Tract â—dit an 1581. which is expresly written in holy Scripture but all that also which by a necessary consequence may be gathered out of it 4. But when they answere thus they are forced to depart and forsake that their first principle wheâ— by they affirmâ—d that all the poynts of fayth are expresly conteyned in Scriptures and that they were set downe in writing by the Apostles 5. Furthermore not perâ—auing so much they ioyne in opinion with vs so that they must needes indeed confesse that the Traditions of the Church are altogeather necessary For such things as are gathered out of Scriptures do rather belong to Traditions then to expresse Scripture For that which only consequently by reasoning discoursing is gathered out of Scripture albeit it very well and necessarily may be deduced from thence is not expressely in Scripture but only obsâ—urly secretly or vertually is conteined therin For no man can truly say that the conclusion which is only inferred out of the premisses is expresly conteined in the same premisses for otherwise our discourse and arguing were vayne and to no purpose But therfore do we reason and discourse to the end that that which lieth hidden vertually in the premisses may be expresly manifested in the conclusion 6. And that we may alleadge an example out of the Scriptures themselues when God the Father sayd this is my welbeloued Matt. 17. v. 5. Sonne heare him Out of these wordes we may very well gather and by a necessary consequence that the whole doctrine of Christ our Lord is to be heard and receiued of all yet none will say that al the doctrine of Christ is conteyned expresly in these few wordes And truely the holy Scripture is so fertill plentifull that many points of faith do as yet lye hidden and vnknowne therin which hitherto haue neuer byn gathered togeather by any but these thinges are conteyned vertually and not expressely in it 7. Moreouer after so many debates and contentions after so many bookes set forth against vs after so many slaunders wherby our Aduersaries charge vs as though we taught that the Scriptures are imperfect they at the last returne to our opinion For we do not deny yea we willingly acknowledge that all those things which rightly and without errour are deduced or gathered out of the expresse wordes of the holy Scriptures do belong vnto the written word of God and are contayned in holy writ obscurely not expressely vertually and not plainly For in that God doth reueale any thing in expresse wordes consequently and vertually he reuealeth all things which necessarily and without any errour may be deduced from thence 8. We graunt also that the Scripture consequently mediatly vertually as in a generall principle conteyneth all things necessary to saluatioÌ„ yea in that one only article of the Creed I belieue the holy Catholike Church in those few words also of Christ Luc. 19. v. 16. he who heareth you heareth me if the collection be rightly framed as we haue also said before in the 25 Chapter But when these thinges are gathered togeather which are not expressely in Scripture there is scarse any of them which is not vncertayne doubtful without the authority and Traditions of the Church Wherefore these collections do manifestly conuince the necessity and authority of Traditions 9. But that these collections may be vncertâ—yne and deceytfull both experieÌ„ce reasoÌ„ teacheth vs experieÌ„ce because almost all Heresies haue had their begâ—nning not from the Scripture alone in it selfe but from these collections badly framed and made For there is not almost any one heresy which is only grounded on the expresse wordes of Scripture without some other collection seing that almost all Heretikes both in tymes past as now alâ—o go about to proue and gather their heresies from the Scripture by certayne deceytfull sophistical arguments Arius for example out of those wordes of Christ the Father is greater then I did gather Ioan. 14. v. 28. but badly that Christ euen according to his diuine Nature was inferiour to his Father The new Arians out of those words of the ten coÌ„mauÌ„demeÌ„ts thou shalt not haue straÌ„ge Gods before me do gather but foolishly that Exod. 20. v. 3. the SoÌ„ne is not God the holy Ghost is not God So the Diuell himself against Christ Matt. 4. v. 6. vsed this reason It is written God hath giuen his Angells chargâ— of thee therfore cast thy selfe downe headlong Lastly all the arguments indeed which our Aduersaries at this tyme alledge against vs out of Scriptures and all the errours which they haue inueÌ„ted do take their beginning and strength from their new illations and reasons and not out of the bare and playne words of Scripture as will manifestly appeare in euery one of these Controuersies 10. The reason also is manifest why these their collections and reasons are vncertaine and doubtfull For in nothing can one more easily or more often erre then in these illations The which may proceed of many causes eyther because the illation it selfe is bad and Sophisticall or because the place of Scripture from whence it is gathered is falsified by some false exposition therof or because the proposition which is assumed and adioyned to the wordes of Scripture is false and ambiguous or because one or more wordes in that collection are vsed doubtfully that is to say in one sense in the premises and in another in the conclusion or lastly because there hapneth some errour to be in the collection which maketh
it weake Sophisticall and erroneous 11. Besides that there are so many and so contrary illations of diuers men that the authority of the Church is altogeather necessary in maters of faith that there may arise a certayne and an vndoubted faith of these matters of which sort Traditions are that is to say the doctrine of the whole Church 12. But when one belieueth such an illation with a diuine or Catholike faith he must needes know two thinges the one is that the expresse place of Scripture from whence this conclusion is deduced must certainly be well vnderstood by him which disputeth the other is that he who maketh such a deduction and collection can neyther deceiue others nor be deceyued himselfe But none can know eyther of these without the Traditions of the Church seeing that otherwise there is none which may not be deceiued sometimes All collections therefore which produce or breed fayth in vs do most clearly conuince and shew the authority and necessity of Traditions CHAP. VII Wherein it is proued that there are Traditions by the absurdities which otherwise would follow THE fifth argument wherby we proue that many things are to be belieued which are not expressed in holy Scriptures is taken out of the absurdities which do ensue of the contrary doctrine For hauing once admitted that nothing is to be belieued which is not expressed in Scripture all old heresies are renewed and a great vncertainty and confusion of all things is brought into the Church of God yea euen the way to Atheisme is layd open because hauing once reiected despised the Traditions of the Church all the poynts of fayth from the Apostles tyme till now explicated and proued by the auncient Fathers against heretiks all those things also which were decreed and determined by all the generall Councâ—lls in times past against the said heretiks loose their chiefâ—st strength and authority the which notwithstanding our Aduersaries do acknowledge themselues to receiue and belieue 2. Neyther do we know by an assured Catholike faith whether there were euer any Fathers or Councells but by the Traditions of the Church But neyther do we know any other way but by fayth whether since the Apostles tyme till now there were any Catholikes or noâ— because of those things which were done since the tyme and death of the Apostles there is nothing extant in holy Scripture seeing that all the bookes thereof were written before the death of the Apostles But such things as haue bâ—n done since till now cannot otherwyse be knowne but by the Tradition of the Church 3. Neyther is it sufficient to say that we know these things by the Ecclesiasticall histories For that fayth which proceedeth of histories without the authority or Traditions of the Catholike Church is but an humane fayth which oftentimes deceaueth others and may be deceiued it selfe and therefore these kind of histories cannot produce a diuine fayth in vs this experience it selfe doth clearly teach vs. For our Aduersaries do somtymes doubt whether S. Peter was euer at Rome or no because forsooth this is not to be found expresly in holy Scripture wheras notwithstanding it is most assuredly proued and testified in many bookes both of the auncient Historiographers and holy Fathers Why may they not as lawfully call other matters in question which are notwithstanding expressely set downe in other auncient writers Our Aduersaries therfore do make all things very doubtfull and vncertayne whiles they will only belieue and admit the Scripture but now lâ—t vs answere their arguments CHAP. VIII Wherein the arguments of our Aduersaries taken out of the old Testament are confuted THE first argument wherby our Aduersaries oppugne Traditions and which they vse very often the which also as inuincible they haue added to the confession of their Rupell Confess Art 5. Deut. 4. v. 2. Deut 12. v. vlt. fayth they take out of these words of Deuteronomy Thou shalt not add any thing to the word which I speake vnto you nor shall you take any thing from it And againe that which I commaund thee do that only neyther add or diminish any thing from it By these places of Scriptures our Aduersaries do inferre that nothing is to be receiued as a point of fayth which is not expressely set downe in Scripture 2. But this argument is erroneous and the weaknes thereof is very great for many causes First because in those words there is no mention made of the Scripture nor of the written word of God but only of the word preached and deliuered viua voce Thou shalt not add sayth the Scripture to the word that I speake vnto you he doth not say that I write vnto you Againe Do only sayth he that which I commaund thee he doth not say that which I write vnto thee 3. Moreouer in these words the holy Scripture doth not only speake of matters of fayth to be belieued but also of ceremonies and customes to be done and obserued but our Aduersaries themselues confesse that these customes may be added by the authority of the Church yea they haue ordeined themselues very many the which they chang euen yet when they please Caluin also acknowledgeth that Calu. coÌ„tra 4 sess Concil Trident. many vnwritten customes were deliuered vnto vs by the Apostles 4. That also according to the phrase of Scripture is said to be added to the word of God which is contrary opposite vnit For Iosue did not transgresse this commaundement of Deuteronomy when he added his booke to the bookes of Moyses Nor did others transgresse it who added the bookes of the Iudges Ruth and of the Kinges which were not written by Moyses which are also to be belieued as contayning pointes of faith But in these bookes there is nothing contrary to that which Moyses wrote And the Hebrew text agreeth very well to this answere for in both places of Deuterâ—nomy this word Ghal is vsed which sigâ—â—tieth oâ—tentines contrary or against so that the sense is Do not add any thing contrary to the word which I commaund and againe yee shall not add any thing contrary to the word which I say vnto you For so is that particie Gâ—â—l taken in the 40. Psalme or according to the Hebrewes 41. in the 2. Psalme also the second verse And in the 14. of Numbers the 2. verse els where very often Euen as also in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answereth to the Hebrew Ghal signifieth also contrary or agâ—iâ—st when the Apostle writeth to the 1. ad Cor. 4. v. 6. Corinthians that in vs you may learne one not to be puffed vp against another aboue that is writteÌ„ that is to say against the Scripture the which saith we must not be puffed vp in pryde â—s S. Chrysostome and after him Theophilactus others do note vpon that place The which place some bouldly alledge against Traditions wheras the Apostle in that place doth not speake of the whole Calu in
â—lla verba 1. â—l Cor. 4. v. 6. word of God but of this one point that we must not be puffed vp in pryde as euen Caluin himselfe acknowledgeth 5. But to omit all such thinges as other Catholike Doctors haue very well and learnedly written of the proper and literall sense of these wordes yea that we may also graunt to our Aduersaries that this which they alledge is the true sense they erre very much in that they thinke that these wordes of Moyses belong vnto vs and that we are no lâ—sle now bound and obliged by them then the Ieues were in tymes past For these wordes do no more appertaine vnto vs then those of the same booke of Deuteronomy Câ—rsed be â—e that Devt 27. v. vâ—â— abideth not in the wordes of this Law and sâ—lfilâ—â—th them not in worke From which wordes S. Paul manifestly teacheth that we are deliuered Ad Gal. 3. l. 10. 1â— and freed by the grace of Christ Iesus But seing that in these wordes which they do heere alledge Moyses commaundeth that the ChildreÌ„ of Israel should obserue fulfill euery word which he had commaunded them for so it is expresly set downe Deuteronomy 12. the last verse in the Hebrew text and in all the Bibâ—s of our Aduersaries and he presently addeth that nothing is to be added or detracted from all these he manifestly commaundeth the keeping of the whole Moysaicall Law and of all the Sacraments Sacrifices and Ceremonies of the old Testament For he doth not only commaund that nothing should be added but also that nothing is to be detracted of all those thinges by him commauÌ„ded Wherefore if our Aduersaries obiect against vs that we adde any thing against this precept we may more iustly obiect vnto then that they detract farre more then we add seing that they neyther obserue the Circumcision nor the legall Sacrifices nor other Ceremonies which are so often and so straitely commaunded in Deuteronomy It cannot truly be denyed but that this is to detract somewhat from those thinges which Moyses commaunded and therâ—ore our Aduersaries must needes confesse that these are the wordes of the old Law and consequently do appertaine nothing vnto vs. Out of this which hath byn said it followeth that our Aduersaries do very indiscretly foolishly boast and bragge of those wordes of Moyses For in the exposition thereof they erre farre from the truth and a great deale more in the application when they go about to proue that we are also bound and obliged by them 6. Our Aduersaries take their second argument out of these wordes of Salomoâ—s Prouerb 30. v. 5. 6. prouerbâ— Euery word of God is fiery it is a sâ—ield of defence to those which hope in it do not add any thing to the words therof and thou shalt not be found and reprehended as a lyar I answere that this place maketh nothing against vs for in that place there is no mention made of Scripture only but of al the word of God And it is most true that nothing should be added to all the whole word of God the which is to be belieued with a Catholike faith as the true word of God For as we haue said before our faith relyeth only on the word of God but the Scripture only is not all the word of God because all Traditions also which contayne poynts of faith belong therunto as we haue sufficiently Supra c. 2. proued already But they add to the word of God are lyarâ— who affirme that God sayd this or that which indeed he neuer spake And of this sort â—re those false Prophets of whome God by the Prophet Ieremy complayneth saying They Hier. 23. v. 16. 21. speake the vision of their hartes not from the mouth of our Lord againe I did not speake vnto them and they did prophesy This place also may very well be vnderstood of those who add any thing contrary to the word of God For in the Hebrew text there is set downe that particle Ghal which often tymeâ— signifieth contrary or against as we haue already declared in our answere to the first argument CHAP. IX Wherin is examined that place of S. Pauls Epistle to the Galathâ—ans which our Aduersaries do obiect against Traditions THE third argument our Aduersaries take out of the first Confess Rupâ—lâ— Art 3. Chapter to the Galathians the which they haue also added to their confession of fayth as inuincible For they haue omitted their second argument as not strong inough for their purpose But thus they frame their argument The Apostle Gal. 1. v. 8. 9. sayth twice an Anathema to those who teach any thing besidâ— that which he hath taught therefore nothing is to be receiued or belieued but Scripture Our Aduersaries haue this place of the Apostle often in their mouthes wherefore it shal be exaâ—ined more exactly We answere therfore thaâ— our Aduersaries do erre heere for two reasons first because our whole controuersy is of the written word of God but in these words there is no mention made of the writteÌ„ word or of Scripture but only of the word preached and deliuered viâ—â— vâ—câ— to the Galathians by S. Paul And hence it is that S. Augustine farre otherwise August Tom. 7. de vnit Ecâ—les c. 24. then our Aduersaries disputing against the Donatists proueth by these words of the Apostle that we are bound to admit and belieuâ— the Traditions of the Church as for exaÌ„ple that those who are once orderly and lawfully christened by Heretiks are not to be baptized againe And well truly for that which is viua voce deliuered is a Tradition and not Scpriture Moreouer if the Scripture only conteyned expressely all the poynts of fayth the Apostle would rather haue proposed the Scripture as the rule of fayth then his owne preaching seing that the Scripture is manifestly well knowne to all Nations but his owne preaching to the Galathians only But our Aduersaries vrge againe and say that all that which the Apostle preached to the Galathians was written eyther before that tyme or afterward by S. Paul and the other Apostles they say this but they proue it not For this is no where written in holy Scripture and so whiles they goe about to perswade vs that all points of fayth are writteÌ„ they coyne inuent a new poynâ— which is no where extant in Scripture that is to say that all such thingâ— as S Paul viua voce taught the Galathians are written But we following herein S. Augustine do 3. Aug. Tom. 9. Tract 96. in Io. Tom 7. de â—nit Eccles c. 21. infine gather much better by these words and infer thus against them If there must be nothing belieued but that which S. Paul preached to the Galathians and that none knoweth certainly what are those things which he preached but by the Traditions and doctrine of the Church it followeth manifestly that besids the Scripture we must also belieue
any inuisible and vnknowne Calu. l. 1. Inst c. 8. sect 9. in fine Church but from the visible Roman Church Wherefore sayth Caluin It is most certaine that all the writings of the Prophets and Apostles came no otherwise to all posterity but as it were from hand to hand deliuered vnto vs by the auncient Fathers continually from yeare to yeare Thus he But none hath deliuered the Bibles froÌ„ haÌ„d to hand but the RomaÌ„ Church Wherefore it is as certaine that the Roman Church is the true Church of Christ as that the holy Scripture is true Scripture seeing we do not know this which we haue to be true Scripture but by the authority tradition and testimony of the Roman Church 20. Vnto this that also belongeth Supr c. 5. huius coÌ„trouers which we haue proued before to wit that the true Church doth not only giue a bare testimony but also sufficient authority to the Scriptures for this the only Roman Church and no other aboundaÌ„tly performeth 21. The seauenth reason The office of the true Church is to iudge of all controuersies which do arise among Christians eyther in points of fayth or other Ecclesiasticall affayres But to the Roman Church only and to no other besides all controuersies were brought which arose in the Church eyther in fayth or other Ecclesiasticall matters For vnto this as to the seate Supr c. 7. huius coÌ„t of S. Peter and the supreme Church all had recourse who had any iniury or wrong done them So S. Athanasius Patriarch of Alexandria so Peter his successor so S. Iohn Chrysostome Patriarch of Constantinople and many others did of whom Bellarmine â—aron ToÌ„ 3. 4. 5. 6. 7. Calu. l 4. Inst c. 8. sect 16. and Baronius more at large the which Caluin also cannot deny 22. Heâ—revnto also it belongeth that the Roman Church hath confirmed all generall Councels lawfully assembled as Bellarmine declareth and Baronius more Bellarm. l. 1. de Eccles â—nilit c. â—â— BaroÌ„ loc citaâ—â—â— at large in euery age 23. The eight reason The office of the true Church is to ordaine appoint lawfull Pastors and Ministers of the Sacraments and to conserue alwayes the ordinary vocatioÌ„ as we also proued before But our Aduersaries can assigne no other Church but the Roman which hath alwayes had this ordinary vocation and coÌ„â—inuall succession of Pastors and the ordinary authority to send and institute Pastors in the Church of God 24. The ninth reason The office of the true Church is to teach a true faith without any error so that in no one point Cap. 8. â—u conâ—rou of doctrine necessary to saluation she may erre as we haue already proued out of holy Scripture But our Aduersaries can shew no other Church besids the RomaÌ„ Cap. 7. â—uius coÌ„t which hath not often erred in fayth Neyther dare our Aduersaries affirme that Sand. dâ— visibili Monar Eccles pertotuÌ„ l. 7. Bell. in quinque lib. dâ— Rom. PoÌ„tif Coccius Tom. 1. l. 1. Artic. 11. seq Baron per omnes 12. Tomos Calu. l. 4. Instit c. â— sect 16. subfinem there is as yet among them any visible Church which cannot erre in fayth But Doctor Sanders Bellarmine Coccius Baronius do most euideÌ„tly demonstrate that the Roman Church neuer erred hitherto in doctrine concerning matters of faith 25. And heere it is to be considered that in all other Churches founded by the Apostles yea in the Patriarks seates themselues there haue not byn only heresies but also many Archbishops heretikes but only the Roman Church among them all hath alwaies byn free vnstained with any heresy The which Caluin doth plainly acknowledge when he writeth that the Roman Church in the tyme of old heresyes was not so troublesome as other Churches were and that it kept more exactly then the rest the doctrine once deliuered vnto her by the Apostles But he badly asâ—r beth this to the power and strengeth of nature or to the generous dispositioÌ„ of the Romans not to the prouidence and grace of God 26. Much better did the auncient Bishops of Rome referre it to the singular prouidence of God and to the praier of Christ of the which Christ himselfe speaketh Luc. 2â— v. 32. when he sayth But I haue prayed for thee Peter that thy fayth fayle not And indeed Bellarmine Bell l. 4. de Rom Pont. c. â— alledgeth seauen auncient Bishops of Rome which attribute this to the prayer of Christ 27. The tenth reason The proper and chiefest office of the true Church is to bring men to their eternall saluation so that without her helpe or without her we cannot hope to be saued as we proued before by our Aduersaries doctrine Supr c 2. â—uiuscoÌ„t We aske therfore of them whether our predecessors who liued vnder the Bishops of Rome these thousand yeares past were all damned or no they dare not affirme they were damned but out of the true Church of God we cannot hope for saluation the Roman Church therfore wherein they liued and obteined their saluation is the true Church of Christ CHAP. V. By the signes of the true Church it is declared that the Roman is the true Church of Christ. WE haue declared out of the holy Scriptures that there Cap. 19. huius Controu are foure most certaine signes of the true Church of Christ all which doe proue the Roman to be the same Church we speake of 2. First as concerning the vnity of faith and doctrine the Church of Rome hath the same faith in all and euery particular point therof with the primitiue Church as also with that Church which hath continued now for the space of almost a thousand six hundred yeares as Coccius clearely declareth out of the writings of all both auncient and late Historiâ—raphers Coccius induobus Tom. thesaur and that through euery article â—ow in Controuersy And we will hereâ—fter shew in euery one of them the conâ—ent and harmony of the Roman Church with the Scriptures and auÌ„cient Church But on the other side among our Aduerâ—aries there are many iarres and dissensions in points of Faith euery one of them condemning another of heresy as the forsaid Cocciuâ— manifestly sheweth euen by Coccius Tom. 1. l. 8. Art 7. 8. 9. 10. our Aduersaries owne writings wherfore it is most manifest that there is perfect vnity and agreement in the Roman Church concerning all matters of faith and that our Aduersaries doe differ and disagree almost in euery article therof 3. And heere it is diligently to be considered that this doth not happen vnto our Aduersaries by a meere chaunce only or by the malice of some few of them as they say it doth but euen necessarily out of the nature and condition of their doctrine For they teach that there should be no Superiour vnto whom all should be obedient and submit themselues no iudge of Controuersyes whose iudgment and definition in those
confession for we do not separate S. Peter from his fayth or from the publike profession therof but we only affirme that the Church of Christ was built vpon the faith and confession of S. Peter alone and of no other 22. And hence it is that the same holy Fathers who in some places affirme that the Church was built vpon the faith and confession of S. Peter do els where S. Epiph. contra Haeres 50. quae est CatharoruÌ„ ChrysoÌ„st HoÌ„ 55. in Mat. S. Aug. Tom 1. l. retractat cap. 21. plainly testify that it was built vpon S. Peter himselfe Yea euen in the same place they sometymes say that it was built vpon the faith or confession of S. Peter and sometymes vpon S. Peter himselfe as appeareth by S. Epiphanius and S. Chrysostome 23. We know also very well that S. Augustine in some places vnderstood by this word Rocke Christ himselfe but he doth not reiect the common exposition of other holy Fathers yea he confirmeth the same by the authority of S. Ambrose and he testifieth himselfe that he held that opinion in other places For they are not to be reprehended but rather to be greatly commended who attribute many litterall senses to the same wordes of the holy Scripture so that they do not reiect and condemne the common and approued sense of the whole Church as we haue already declared out of S. Augustine Contro 1. c. 15. §. 7. seq 24. Truely euen our Aduersaries themselues confesse that the forsayd exposition of S. Augustine is both forced harsh in it selfe For seeing that neyther in the words of Christ which goe before nor in the confessioÌ„ it selfe of S. Peter there is any mention made of a rock the particle this cannot demonstrate that which is not in Calu. ad haec verba S. Mat. in sua harmonia Beza inc 16. Mat. ad v. 18. the whole sentence but violently Wherfore our Aduersaries leauing this exposition of S. Augustine they vnderstand by the rock eyther the fayth of S. Peter as Caluin doth or with Beza his confession And they both confesse that the word Cepha in the Syriacke tongue is the same in both places when Christ sayth Thou art Peter and vpon this rocke and the Greeke word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do only differ in their terminations and not in substance 25. But albeit Caluin commendeth CaluÌ„ loco citato that deriuatioÌ„ of the word Peter which S. Augustine setteth down to wit that Petrus is named of Petrâ— as Christianus of Christo yet Beza loco citato Beza writeth more truely that Christ speaking in the Syriake toung vsed no deriuation of names but sayd Cepha in both places Our Aduersaries therefore do not well to obiect S. Augustines exposition against vs the which they themselues acknowledge not to be the litterall sense of the wordes CHAP. VII That the Church of Rome is the chiefest and head of all other is proued out of the ancient Fathers and euen by the confession of our Aduersaries theÌ„selues THE auncient holy Fathers do not only with vniforme consent affirme the Roman to be the true Church of Christ but also that it is the chiefest most principall Church of all in so much that they affirme it to be the head of the whole visible Church of Christ and many other things they do write in the prayse and commendation of the Roman Church and of the Pope the supreme Pastor thereof as may euidently be seene in Catholike writers Bell. l. 2. de Rom. pont c. 13. seq Coâ—c ToÌ„ 1 l. 7. art 5. 6. 7. which are related by Bellarmine and Coccius We for breuity sake will only alledge two of the holy Fathers by whom it may easily be gathered what was the iudgment and opinion of the rest concerning this matter 2. The first is that most ancient holy S. Irenaeus who liued euen in the Apostles S. Iren. l. â— aduâ—rs haeres cap. 3. tyme. Because saith he it would be too long to recount in this volume the succession of all Churches we proposing the tradition and â—ayth of the greatest most ancient and best knowne Church founded by the two glorious Apostles Peter and Paul which by preaching and succession of Bishops hath descended euen from the Apostles to vs do confound all those who by any meanes gather any thing contrary to that they should eyther by their owne foolish fancies or by vayne glory or by the great blindnesse of their vnderstanding or following any badde opinion For all other Churches that is to say all faythfull true belieuers threughout the whole world must needes come vnto this Church by reason of the most potent principality thereof Hitherto are the wordes of S. Irenaeus And afterward he recounteth the succession of all the Popes of Rome till S. Aug. Tom. 9. â— tract 56. in Euang. S. Ioan. his tyme. 3. The other is S. Augustine whom our Aduersaries also esteeme very much VVho knoweth not sayth he that blessed S. Peter was the chiefe and head of all the Apostles Thus S. August Tom. 2. Epist 162. ad Episc DonatistaruÌ„ S. Augustine of S. Peter But speaking of the Church of Rome he sayth In the Romane Church hath alwayes florished the chiefe power and authority of the Apostolicall chayre If we beliâ—ue S. Augustine nothing is more cleare and manifest 4. But it is not necessary to cite any more places of the holy Fathers For euen our Aduersaries confesse that this was the common opinion of all the auncient Fathers Bucerus in praeparator ad Concil concerning this matter Thus writeth Martin Bucer sometymes Caluins maister and chiefe Patron not only in his owne name but also of all the Lutheranes VVe confesse plainly with all â—ur harts sayth he that among the auncient Fathers of the Church the Church of Rome hath alwayes obteined the chiefest authority and supremacy aboue all others because it hath the chayre of S. Peter and whose Bishops haue alwayes byn accouÌ„ted the successors of S. Peter Thus Bucer 5. And Caluin albeit he inueigheth bitterly against the Church of Rome yet constrained to speake truth writeth in Calu. l. 4. Inst it c. â— sect 16. this manner I will first say this aforehand that I deny not but that the old writers doe euery where giue great honour to the Church of Rome and do speake reuerently of it And a little after he sayth thus For that same opinion which I wot not how was growne in force that it was founded Calu. l. 4. Instit c. 7. sect 11. Verba istornm actor cicantur ab ab ipsis Luth. in l. colloq Alâ—ing Extant etiaÌ„ apud Sand. l. 1. de â—ustif cap. 1. De Smalcald articul Philippi subscript habetur ibid. à facult VVitteÌ„b edito coÌ„tra Gâ—so PeuceruÌ„ an 1597. in princ c. 6. fol. 60. p. 1. and ordeined by the ministery of Peter much auailed to
the Traditions and doctrine of the Church seing that without them we cannot certainly and without errour know what were those things which the Apostle taught the Galathians 2. Secondly our Aduersaries do erre in that they do not rightly expound that particle in the wordes of S. Paul praeter besides but rather contrary to the Apostles meaning For the Latin word praeter as also the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Ghal haue two significations In the former it signifyeth all that which is not the selfe same thing whereof we doe speake in the later sense it signifieth that only which is contrary to that we speake of In which sense praeter signifieth the same that contra doth to wit against the former sense is manifest inough the later is proued by these places of Scripture Act. 18. v 13. where all do translate these Greeke words Calu in act Apoâ— an 1560. Beza ed. an 1560. 1565. 1598. Hemic Steph. in thes linguae Graecae Tom. 2. dictione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be against the Law so hath not only the vulgar edition but also Caluin and Beza and all the French Bibles of Geneua Likewise in the first to the Romans the 26. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signyfieth against Nature so hath the vulgar edition and all the French Bibles of Geneua yea Cicero as witnesseth Henricus Stephanus doth thus translate this phrase out of Greeke Againe in the 4. to the Romanes the 18. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth against as the vulgar edition and Beza hath in all editions Moreouer in the 11. to the Romans the 24. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth against as the vulgar edition and all the Bibles of Geneua haue finally in the last to the Romans the 17. vers aswell the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latin word praeter in our interpreter signifieth the same thing that contra doth as manifestly appeareth by the precedent wordes for dissentions and scandals are contrary or against the doctrine of Christ and not only besides his doctrine Wherfore Caluin in his Commentaries set forth in the yeare 1557. vpon the Epistle to the Romanes and Sebastian Castalio and all the French Bibles of Geneua haue contrary or against the doctrine and albeit Beza translateth it besidâ— the doctrine yet in his last edition set forth in the yeare 1598. he translateth it contrary to the doctrine and in his Annotations he warneth that it is rather so to be translated It is not therfore strange or absurd that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latyne praeter should fignify the same that contra doth 3. But now that this word may not only be thus vsed but that also it must necessarily be so vnderstood and taken in this place we haue shewed by the absurdities which would otherwise follow The first is that S. Paul would haue sayd Anathema to S. Iohn Euangelist who many yeares after the preaching of S. Paul to the Galathians yea after his death wrote his Apocalyps wherein there are many new reuelations which S. Paul had not preached to the GalathaÌ„s because they were not theÌ„ reuealed by God 4. The second absurdity that S. Paul had pronounced Anathema vpon all those who in his tyme by a propheticall spirit 1. Cor 14. v. 2. 4. 16. 30. did dayly prophesy new things For in the Apostles tymes there were many such as appeareth by the first epistle to the Corinthians And S. Paul could not preach to the Galathians that which God had not yet reuealed 5. The third absurdity the Apostle for the same reason had pronounced Anathema against S. Luke who in the Acts of the Apostles relateth many thinges which happened long after S. Paul left Galatia 6. The fourth absurdity the Apostle for the same cause also had condemned himselfe with the sayd Aâ—athema For he wrote many Epistles after he had left Galatia wherein he reateth many thinges which hapned afterward vnto him eyther at Rome or in other places 7. Lastly it is an absurd thing to think either God after those wordes of S. Paul to the Galathians could reueale to men nothing more by an Angell sent from heauen or that the said Angell who by the commaundement of God should reueale any new thing but not contrary to faith should incurre that Anathema by S. Paul seing that this were to wrest the Anathema vpon God himselfe who commaunded the Angell to do so This place therefore cannot be vnderstood of diuers and distinct thinges from those which S. Paul taught the Galathians but only of contrary and opposite thinges vnto them But according to this sense of the word praeter all the foresayd Absurdities doe cease For neyther S. Iohn in his Apocalyps nor S. Luke in the Actes of the Apostles nor any other which did prophesy nor S. Paul himself euer wrote or taught any thing contrary to that which S. Paul taught the Galathians But euen God himself cannot Ad Heb. 16. v. â—8 reueale the contrary by an Angell because according to the Apostle It is impossible for God to lye 8. Neyther is it sufficient for me to say that those thinges which were afterward reuealed and written were not necessary pointes of faith to saluation For S. Paul did not say if any shall Euangelize vnto you any point necessary to saluation but absolutely if any shall Euangelize any thing contrary to that which you haue receyued Moreouer all those thinges which were afterward set downe in holy Scripture were true points of faith the which euery ChristiaÌ„ is necessarily bouÌ„d to belieue if not expressely yet at the least virtually and generally euery one is bouÌ„d to belieue if not expressely yet at the least virtually and generally euery one is bouÌ„d to belieue with an assured faith all those things which are in holy Writ to be most certaine and true 9. Finally euen our Aduersaries confession doth conuince this to be most true for now they acknowledge that all those thinges which by a necessary conseqeÌ„ce are deduced out of the Scriptures do belong vnto the word of God and are points of saith and therefore they may be lawfully preached vnto the people as we haue Suprac 3. said before But al these are distinct things from those which are expresly written in holy Scripture For the antecedent whereby some other thing may be inferred is distinct from that which is inferred For it were a ridiculous illation if one and the same thing should be inferred from it selfe But that which is inferred in a good collection is neuer contrary to the antecedent The Apostle therefore speaketh of doctrine contrary to his and not absolutly of any other distinct doctrine 10. And in this sense the Fathers doe often say that S. Paul affirmed in this place that nothing was to be taught besids that August Tom 7. contra lit Petil. Donat. l. 3. cap. 6. August Tom.
9. Tract 98. in Euan loan subfinem which is in the holy Scripture For so S. Augustine speaketh in one place But in another he clearly explicateth himselfe by this word praeter to vnderstand contra because we must preach nothing contrary to the holy Scripture That this is the true sense and meaning of S. Augustine it is manifest by the words themselues wherby also he proueth that the word praeter in those words of the Apostle doth signify diuers but not contrary thinges For in this manner he writeth when he warneth his schollers to take heed of the opinions of the Manichaeans other heretikes Ad Gal. 1. v. 6. because these are not only distinct but also contrary to those which the Apostle taught Let the admonition sayth he of the holy Apostle neuer depart from your hart If any shall euangelize vnto you besids that which you haue receiued let him be Anathema He doth not say 1. Thess 3. v. 10. more then you haue receaued but besides that which you haue receaued For if he should say that he should be preiudiciall to himselfe who coueteth to come to the Thessalonians that he might supply that which was wanting to their sayth Now he which supplieth addeth that which is lacking taketh not away that which was But he which ouerposseth Ioan. 16. v. 11. the rule of fayth doth not goe on in the way but departeth froÌ„ the way That therfore which our Lord sayth I haue yet many things to say vnto you but you cannot beare them now were to be added to those things which they knew and not to be ouerthrowen by those they had already learned Hitherto S. Augustine CHAP. X. Whereinâ—other obiections of our Aduersaries against Traditions are refuted THE fourth argument is deduced out of these words of the Apocalyps Apoc. 22. v. 18. Confess Rupell Artic. 5. which they also cite and alledge in their ConfessioÌ„ at Rochell If any man shâ—ll adde to these things God shall adde vpon him the plagues written in this booke But who doth not see that S. Iohn speaketh expresly of the booke of the Apocalyps only and not of the whole Scripture for he sayth I testify to euery one hearing the words of the Prophesy of this booke if any man shall adde to these things c. and in the 19. verse following If any man shall diminish of the words of the booke of this prophesy c. He speaketh therfore only of the propheticall words of the Apocalyps For it is manyfest otherwise out of Ecclesiasticall histories that S. Iohn wrote his Ghospell after the Apocalyps and Hier. de script Eccles in Ioan. Apost consequently that he added many things besids the Apocalyps But let our Aduersaries take heed least they incurre those paynes which S. Iohn threatneth to those which adde or detract any thing from the Apocalyps seing that they so often and so bouldly wrest the prophesies of the Apocalyps to many strang senses against the Pope and the Catholike Church 2. Our Aduersaries alledge many other things but their arguments which be of lesse moment are taken out of those places of Scripture which commend vnto vs the great excellency of holy Scripture But Supra c. 2. all these are very easily confuted by that one ground which as we haue declared before euen our Aduersaries do admit to wit that to the end the holy Scripture be perfect in it selfe and sufficient to euerlasting saluation it is not necessary that it should expresly coÌ„teyne al points of fayth but it is sufficieÌ„t that all such poynts may be deduced by a good consequence out of it But all the Traditions of the Church which belong vnto fayth may be gathered Supra c. 2. as we haue sayd out of Scripture the which also we declare more at large in euery one of these controuersies Our Aduersaries therfore haue not reason to say that we teach the Scripture to be impersect or insufficient For as concerning this sufficiency and perfectioÌ„ of Scripture they are forced at least to yield and subscribe vnto our opinion here in but these their arguments whereof they make great account we haue therfore alledged to the end all may know how badly they interpret the holy Scriptures and by how friuolus reasons they are perswaded to forsake the Catholike fayth 3. But euen this sufficiency of Scripture which they preteÌ„d they proue very foolishly by those wordes of the Apostle wherein he teacheth that the Scripture Ad Tim. 3. v. penut is very profitable as though forsooth euery thing which is profitable for obtayning some particuler end or purpose were also absolutely sufficient then the which nothing can be spoken more absurdly The Head truely is not only profitable but also necessary that a man may liue but who I pray you will say that the head only without the rest of the body is sufficient for the lyfe of man But our late Aduersaries to the end they may make this their discourse or reason the stronger say that in humane thinges not euery thing which is profitable is also sufficient but in diuine matters whatsoeuer Iunius coÌ„tra Bell. controu 1. lib. 4. c. 10. notâ— 44. is profitable is also sufficient whervnto Iunius like a fine young stripling addeth that this can be ouerthrowne by no sophistry But who doth not see that the Eucharist by the diuine vertue thereof is profitable to the obtayning of eternall saluation and yet notwithstanding without Baptisme it is not sufficieÌ„t as also without faith and pennance the same may be sayd of Baptisme and of euery booke of Scripture Yea euen the Apostle doth not speake of the whole Scripture as our Aduersaries thinke he doth when he saith that euery Scripture is profitable but of euery particuler part thereof For how Hier. de Scrip. Eccles in â—oaÌ„ Apost 2. Tim. 1. v. penult could he speake of a thing which was not then extant But as then the Ghospell of S. Iohn was not yet written nor the Apocalyps For these were after S. Pauls death written by S. Iohn Hence it is that the Apostle S. Paul doth not say the whole Scripture but euen Scripture inspired by God is profitable For there is not one part of Scripture which is not profitable vnto vs if it be well vnsterstood Yet for all that notwithstanding euery one part precisely in it selfe abstracting from the rest of the Scripture as all do very well know is not sufficient 4. Finally it is also to be considered that all those places wherin the integrity perfection and vtility of the Scripture is commended vnto vs must nedes be vnderstood not of the bare wordes only but of the same well and rightly vnderstood But this true vnderstanding of the words cannot otherwise be had then by Tradition Supra c. 4. and the vnwritten doctrine of the Church it selfe as we haue already declâ—red Wherefore all those places which do commend vnto vs the holy Scriptures do also