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THERE is a great contentiō bet∣weene vs and our Aduersaries, about the meanes how to finde out the true and naturall inter∣pretation of the lett••er,* 1.1 a thing to necessa∣ry to eternall saluation. They teach, diuers thinges concerning this matter, but deliuer nothing that is certayne. One assigneth more rules to this purpose, an∣other
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 giue not their assent either to the ancient Fathers, or to their owne Maisters in all thinges they teach or write: nay they cannot as∣signe any one whom they acknowledge not to haue erred sometyme,* 1.2 nor dare af∣firme to be free from error, seeing as they say, euery man is a lyar: and so at last all thinges are left by them doubtfull and vncertayne.
2. But the Catholikes 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 vni∣forme consent of the ancient Fathers, and especially from the iudgment and in∣terpretation of the Catholike Church, to whome it appertayneth to iudge of the sense and meaning of the holy Scriptures, as the holy and O••cumenicall Councell of Trēt teacheth very well:* 1.3 for there is no doubt but that it is nore safe to follow such an interpreter as cannot erre, then such a oners erreth sometymes, or at leastwise may erre, but the Church cannot erre in
her iudgment,* 1.4 seeing that Christ and the holy Ghost remayne with her to teach her all truth;* 1.5 wherof more herafter when we shall come to treat of the Church.
3. It shall suffice to obserue and note here,* 1.6 that according to the doctrine of our Aduersaries nothing either solide or certayne is contayned in the holy Scri∣pture: for wheras all dependeth of the true sense of the Letter, and with them there is no certayne or sure meanes by which to finde out this sense, it followeth that they call all into doubt, which is in the Scripture, wherby who seeth not how much they iniure them? But contrari∣wyse according to the Catholike do∣ctrine, all thinges are euident and cer∣tayne which are contayned in the holy Scriptures, appertayning eyther to faith, or good manners: the Catholikes ha∣uing euer a certayne and faithful Inter∣preter, 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 adultered,* 1.7 or falsified, is no lesse repu∣gnant to the truth, then the letter, or stile cor∣rupted.
4. And to conclude, it may be in∣ferred, that saluation is to be found in the Roman Church only,* 1.8 and none at all out of it,* 1.9 which I proue thus. Both the Scri∣pture testifyeth & all mē confesse that di∣uine fayth is necessary to saluation,* 1.10 but such as forsake the Romā Church, cannot haue diuine ••aith which wholy relieth vpon the word of God only, but meer∣ly humane, seeing their fayth is founded not in the word of God, interpreted by the Church which cannot erre, 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, can∣not iustify, or bring a man to eternall sal∣uation.
〈…〉〈…〉
Rom. 3. v. 4.
Concil. Trent. s••ss. 4.
Matt. 28•• c. vlc.
Ioan. 14. ••. 〈◊〉〈◊〉.
Ioan. ••6. v. 13.
Tertul. de praesc. c. 17
Mare. vlt. Vers. 16.
Ioan. 3. v. 18.
Heb. 11. v. ••