"In the end, defending the doctrine of Scriptural supremacy by abrogating the preponderance of Scripture as it applies to love, grace, and personal humility is neither Christian nor Scriptural."
Here is perhaps a better understanding of this rule of Faith, a clip from St. Francis Desales’ book “The Catholic Controversy”:
Part II
THE RULE OF FAITH
INTRODUCTION
IF the advice which St. John [I Ep. iv. 1.] gives to Christians, not to believe every spirit, was ever necessary, it is so now more than ever, when so many different and contrary spirits in Christendom demand belief, on the strength of the Word of God in whose name we have seen so many nations run astray in every direction, each one after its humour. As the common sort admire comets and wandering fires, and believe that they are true stars and bright planets, while better-informed people know well that they are only airy flames which float over some vapour as long as there is anything to feed them, which always leave some ill effect behind them, and which have nothing in common with the incorruptible stars save the
coarse light which makes them visible; so the miserable people of our age, seeing in certain foolish men the glitter of human subtlety and a false gleam of the Word of God, have believed that here were heavenly truths, and have given heed to them; although men of worth and judgment testified that they were only earthly inventions, which would in time disappear, nor leave other memorial of them than the sense of the many miseries which follow. O how men ought to have abstained from giving themselves up to these spirits, and before following them to have tried whether they were of God or no! Ah! there is not wanting a touchstone to distinguish the base metal of their counterfeits. For he who caused us to be told that we must prove the spirits, would not have done so unless he knew that we had infallible rules to tell the holy from the false spirit. We have such rules, and nobody denies it. But these deceivers produce rules which they can
falsify and adapt to their pretensions, in order that, having rules in their hands, they may gain the credit of being masters in their craft by a visible sign under pretext of which they can form a faith and a religion such as they have imagined. It is then of the most extreme importance to know what are the true rules of our belief, for thereby we can easily discern heresy from the true religion: and this is what I intend to make clear in this Second Part. My plan is as follows.
The Christian faith is grounded on the Word of God. This is what places it in the sovereign degree of certainty, as having the warrant of that eternal
and infallible Truth. Faith which rests on anything else is not Christian. Therefore, the Word of God is the true rule of right-believing, as ground and rule are in this case one and the same thing.
Since this rule does not regulate our faith save when it is applied, proposed and declared, and since this may be done well or ill,——therefore it is not enough to know that the Word of God is the true and infallible rule of right-believing, unless I know what Word is God’s, where it is, who has to propose, apply, and declare it. It is useless for me to know that the Word of God is infallible, and for all this knowledge I shall not believe that Jesus is the Christ, Son of the living God, unless I am certified that this Word is revealed by the heavenly Father: and even when I come to know this I shall not be out of doubt if I do not know how this is to be understood,——whether of an adoptive filiation in the Arian sense, or a natural filiation in the Catholic.
There is need, then, besides this first and fundamental rule the Word of God, of another, a second rule, by which the first may be rightly and duly proposed, applied, and declared. And in order that we may not be subject to hesitation and uncertainty, it is necessary not only that the first rule, namely, the Word of God, but also the second, which proposes and applies this rule, be absolutely infallible; otherwise we shall always remain in suspense and in doubt as to whether we are not being badly directed and supported in our faith and belief, not now by any defect in the first rule, but by error and defect in the proposition and application thereof. Certainly the danger is equal,——either of getting out of rule for want of a right rule, or getting out of rule for want of a regular and right application of the rule itself. But this infallibility which is required as well in the rule as in its proper application, can have its source only in God, the living and original fountain of all truth. Let us proceed.
Now as God revealed His Word, and spoke, or preached, by the mouth of the Fathers and Prophets, and at last by His Own Son, then by the Apostles md Evangelists, whose tongues were but as the pens of scribes writing rapidly, God thus employing men to speak to men; so to propose, apply, and declare this His Word, He employs His visible Spouse as His mouthpiece and the interpreter of His intentions. It is God then Who rules over Christian belief, but with two instruments, in a double way: (1) by His Word as by a formal rule; (2) by His Church as by the hand of the measurer and rule-user. Let us put it thus: God is the painter, our faith the picture, the colours are the Word of God, the brush is the Church. Here then are two ordinary and infallible rules of our belief: the Word of God, which is the fundamental and formal rule; the Church of God, which is the rule of application and explanation.
I consider in this second part both the one and the other, but to make my exposition of them more clear and more easy to handle, I have divided these two rules into several, as follows.
The Word of God, the formal rule of our faith, is either in Scripture or in Tradition. I treat first of Scripture, then of Tradition.
The Church, the rule of application, expresses herself either in her universal body by a general belief of all Christians, or in her principal and nobler parts by a consent of her pastors and doctors; and in this latter way it is either in her pastors assembled in one place and at one time, as in a general council, or in her pastors divided as to place and time, but assembled in union and correspondence of faith; or, in fine, this same Church expresses herself and speaks by her head-minister. * And these are four explaining and applying rules of our faith;——the Church as a whole, the General Council, the consent of the Fathers, the Pope.
Other rules than these we are not to seek; these are enough to steady the most inconstant. But God, Who takes pleasure in the abundance of His favours, wishing to come to the help of the weakness of men, goes so far as to add sometimes to these ordinary rules (I refer to the establishment and founding of the Church) an extraordinary rule, most certain and of great importance,——namely, miracles——an extraordinary testimony of the true application of the Divine Word.
Lastly, natural reason may also be called a rule of right-believing, but negatively and not affirmatively. For if anyone should speak thus: such a proposition is an article of faith, therefore it is according to natural reason:——this affirmative consequence would be badly drawn, since almost all our faith is outside of and above our reason. But if he were to say: this is an article of faith, therefore it cannot be against natural reason:——the consequence is good. For natural reason and faith, being supported on the same principles, and starting from one same author, cannot be contrary to each other.
Here then are eight rules or faith: Scripture, Tradition, the Church, Councils, the Fathers, the Pope, miracles, natural reason. The two first are only a formal rule, the four following are only a rule of application, the seventh is extraordinary, and the eighth negative. Or, he who would reduce all these rules to a single one, would say that the sole and true rule of right-believing is the Word of God preached by the Church of God.
Now I undertake here to show, as clearly as the light of day, that your reformers have violated and forced all these rules (and it would be enough to show that they have violated one of them, since they are so closely connected that he who violates one violates all the others); in order that, as you have seen in the first part, that they have taken you out of the bosom of the true Church by schism, so you may know in this second part, that they have deprived you of the light of the true faith by heresy, to drag you after their illusions. And I keep ever in the same position: for I prove firstly that the rules which I bring forward are most certain and infallible, then I prove, so closely that you can touch it with your hand, that your doctors have violated them. Here now I appeal to you in the name of the Almighty God, and summon you on His part, to judge justly.
ARTICLE I.
HOLY SCRIPTURE FIRST RULE OF FAITH.-THAT THE PRETENDED REFORMERS HAVE VIOLATED HOLY SCRIPTURE, THE FIRST RULE OF OUR FAITH.
CHAPTER I.
THE SCRIPTURE IS A TRUE RULE OF CHRISTIAN FAITH.
I WELL know, thank God, that Tradition was before all Scripture, since a good part of Scripture itself is only Tradition reduced to writing, with an infallible assistance of the Holy Spirit. But, since the authority of Scripture is more easily received by the reformers than that of Tradition, I begin with the former in order to get a better entrance for my argument.
Holy Scripture is in such sort the rule of the Christian faith that we are obliged by every kind of obligation to believe most exactly all that it contains, and not to believe anything which may be ever so little contrary to it: for if Our Lord Himself has sent the Jews to it [John v. 39] to strengthen their faith, it must be a most safe standard. The Sadducees erred because
they did not understand the Scriptures; [Mark xii. 24] they would have done better to attend to them, as to a light shining in a dark place, according to the advice of S. Peter, [Ep. 2, i. 19] who having himself heard the voice of the Father in the Transfiguration of the Son, bases himself more firmly on the testimony of the Prophets than on this experience. When God says to Josue: Let not the book of this law depart from thy mouth, [Jos. 1. 8] He shows clearly that He willed him to have it always in his mind, and to let no persuasion enter which should be contrary to it. But I am losing time; this disputation would be needful against free-thinkers (les Libertins); we are agreed on this point, and those who are so mad as to contradict it, can only rest their contradiction on the Scripture itself, contradicting themselves before contradicting the Scripture, using it in the very protestation which they make that they will not use it.
The pillar and ground of the truth is the Church.
“4. This is the place to address those who, having nothing of Christ but the name and sign, would yet be called Christians. How dare they boast of this sacred name? None have intercourse with Christ but those who have acquired the true knowledge of him from the Gospel. The Apostle denies that any man truly has learned Christ who has not learned to put off “the old man, which is corrupt according to the deceitful lusts, and put on Christ,” (Eph. iv. 22.) They are convicted, therefore, of falsely and unjustly pretending a knowledge of Christ, whatever be the volubility and eloquence with which they can talk of the Gospel. Doctrine is not an affair of the tongue, but of the life; is not apprehended by the intellect and memory merely, like other branches of learning; but is received only when it possesses the whole soul, and finds its seat and habitation in the inmost recesses of the heart. Let them, therefore, either cease to insult God, by boasting that they are what they are not, or let them show themselves not unworthy disciples of their divine Master. To doctrine in which our religion is contained we have given the first place, since by it our salvation commences; but it must be transfused into the breast, and pass into the conduct, and so transform us into itself, as not to prove unfruitful.” — John Calvin
http://www.ccel.org/ccel/calvin/chr_life.iii.html
“the basis for our beliefs is not tradition or experience or ecclesiastical dictate, it is the written Scriptures alone”
That is the ultimate objective authority, yet Sola Scriptura does not hold that miracles, history, and reason play no part is discerning what Scripture means, nor that God cannot “speak” to souls today (esp. during the offering:), but that all such is subject to the Bible as in determining its veracity.