this Controuersy of the visible Church seing that Christ our Lord came into this world that he might make open and knowen the way to eternall sauation not to one Nation or age only but indeed to the whole world and all posterity it is a very absurd thing to thinke that this one only way to eternall saluatioÌ„ which is the true Church of Christ remayned hidden and vnknowen to all Nations for so many ages past CHAP. VII That this visible true Church of Christ cannot erre in matters of fayth NOTHING can be sayd more absurdly theÌ„ that the true Church of Christ can erre in matters of fayth and yet there is nothing which the Sectaries of this tyme do hold and defend with greater pertinacy not without iust cause for they see very well that it cannot be denyed but that the true Church of Christ hath for these many yeares past remayned still among Catholikes only visible as afterward we shall more clearly declare but if they should also graunt that this visible Church cannot erre they should ouerthow themselues by their owne confession Wherefore to the end they may still haue some corner or hole to slip out at they affirme that the true Church of Christ both hath erred still doth erre in points of faith Then the which nothing certainly is more absurd especially seing that they affirme that it hath erred not in things of small moment but in the principall and chiefest poynts of fayth which are playnly necesrary to eternall saluation yea also that it hath fallen into manifest Idolatry Moreouer that it hath not only fayled staggered in fayth hath publikely taught many errors against fayth but hath also compelled and forced by threats and torments all to Idolatry And lastly that it hath donne thus not only for the space of one yeare but for a thousand or at least 900. yeares All which how absurd they are we will now declare 2. But to the end that all which we are to say hereafter of this matter may be the better vnderstood we must note heere that when we affirme that the Church cannot erre in fayth that by this word fayth we vnderstand not only that inuisible fayth which is in our mind but also visible that is to say the publike doctrine of the whole Church which is proposed or set downe to be belieued of all Wherfore when we affirme that the Church cannot erre in matters of fayth we affirme also that the doctrine or points of fayth the which the Church of God setteth downe as the most certayne and vndoubted word of God cannot be false but the very word of God it selfe which I will clearly declare by these arguments 2. The first argument is deduced out Supr hâ— ipsa contro c. 1. of all those properties and offices of the true Church before alledged out of Scripture For the true fayth being once taken away all the foresayd properties of the Church must needes perish and all her offices must cease For the Church caÌ„ neyther be the spouse of Christ nor the bodâ— nor the Kingdome nor the inheritance nor the teÌ„ple of Christ without faith but neyther can the Church without faith the true doctrine therof eyther conceyue bring forth nouriâ—h gouerne or defend Christes flocke And in this manner the Church of Christ for so many ages had lost Supr c. 1. hâ—ius coÌ„tro all her properties had intermitted all her proper offices contrary to so many so cleare promises of holy Writ before alledged 4. The second argument is deduced out of most cleare testimonyes of holy Scripture which teach that the Church caÌ„not erre in faith For first Christ himself V. at 16. v. 18. affirmeth that the gates of hell shall not preuaile against the Church But if the Church could erre in faith the gates of hell for so many ages past had preuailed against her 5. Moreouer God speaketh thus by Isa 59. v. vlâ— his Prophet Isay of the Couenant of the new Testament This is my league with them saith our Lord my spirit which is in thee and my words which I haue put in thy mouth shall not departout of thy mouth out of the mouth of thy seed out of the mouth of thy seeds seed satthour Lord froÌ„ hence forth euen to the worlds end But in our Aduersaries opinioÌ„ the words which God hath put into the mouth of the Church had departed many ages out of her mouth 6. Lastly the Apostle affirmeth that the Church is the Pillar and stability of truth â— Tim. 1. v. 9. But if the Church could erre in faith and teach publikely against the word of God it should be the Pillar rather of falshood then of truth Some of our Aduersaries do aÌ„swere vnto this place that the church is called indeed the Pillar of truth because it doth not erre when it followeth and is agreable vnto the word of God yet neuerthelesse it erreth when it disagreeth from the word of God But this is a very friuolous answere For according vnto this interpretation euery Church of Heretikes of Iewes Turkes yea of the Diuels themselues should be the Pillar of truth For none of these erreth when it is agreable to the word of God But a Pillar is that which necessarily and alwaies vpholdeth that which it strengthneth and whose pillar it is wherfore the Church should not be the Pillar of truth vnlesse it alwaies sticke and be ioyned with the truth and vphould it Caluin therfore Calu. l. 4. Inst c. 2. sect 1. in fine coÌ„uinced by the euidence of the truth writeth that if the true Church be the Pillar of truth it is most certaine that the Kingdome where lyes falshood rargneth cannot be the true Church Thus Caluin 7. The third argument is deduced out of diuers Absurdities which ensue out of the doctrine of our Aduersaries The first absurdity is that the Apostles Creed were false wherin we belieue the holy Catholike Church For that Church cannot be holy which wanteth the true faith which reacheth falsities and wickednes which forceth all men to Idolatry 8. The second absurdity is that Christ himselfe and the holy Ghost should erre and teach thinges both false and wicked For the doctrine of the Church is not so Luc. 10. v. 16. Ioan. 14. v. 26. Act. 15. v. 28. much the doctrine of the Church as it is of Christ of the holy Ghost VVâ—o hear th you saith Christ heareth me and in another place The Paraclete the holy Ghost whom my Father will send you in my name he will teach you all thinges And tâ—e Apostles said It seemeth good to the holy Gâ—ost and to vs. Lastly God himself by his Prophet speaking vnto the Church affirmeth that his holy Spirit is in the Church and that he hath put his words into the mouth of the Church which shall neuer be taken out of her mouth from hence forth till the end of the world Wherefore if
this office as we haue proued before 17. This continuall sucession is also a visible signe because in some parts or persons thereof it may be seene at all tymes as successiue and transitory things are wont to be seene for in this manner only can a riuer for example sake tyme it selfe be seene 18. Finally this signe is also certaine and euidently well knowne among the Infidells for vnlesse this succession be continuall the true Church of God shall altogeather perish and decay all honor worship of the true God wil be ouerthrowne and there will remayne no way for men to their eternall saluation But on the other side where there is a continuall succession and a neuer-interrupted continuance of the same Religion there appeareth sufficiently a great prouidence and a singular assistance of Almighty God towards men 19. Furthermore that which we haue hitherto sayd of these foure signes might suffice but that the pertinacy and inconstancy of our Aduersaries is so very admirable and great For albeit in one place they acknowledge themselues to receiue Râ—â—ell Confess Art 5 in fine the Nicen Creed wherein these foure signes of the Church are expresly conteined yet notwithstanding els where when they see themselues manifestly conuinced Extatbis lib. in 3. volumâ— Tract Theol. Bezae Tract 6. by these signes of perfidious dealing they do vterly reiect theÌ„ For Beza in his booke of the true visible signes of true Catholike Church wherin notwithstanding he goeth about nothing els but to establish those his inuisible markes of the Church albeit he affirmeth that his followers doe acknowledge all those Creedes which haue beene alwayes approued by the common HabeÌ„tur hâ—c p. 138. sub fin edit Geneu Anno. 1582. consent of the whole Church to wit that of the Apostles the Nicene that of S. Athanasius the Constantinopolitane and the Calcedon yet for all this he impugneth these markes of the Church of which he knoweth that he and his are altogether destitute and especially the fourth which is deduced from the Apostolicall succession 20. He therefore obiecteth these Ita Beza p. 137. in princip vbi supra signes that they are not proper vnto the Church quarto modo as Prophyrius and other Logitians define proprium quarto modo because they doe not agree to the true Church only For vnity and succession may also be found amongst wicked men as appeareth by the Iewes and Mahomets But these are easily answered For these signes are not alledged as properties quarto modo as Beza thinketh but rather as it were accidents by the collection wherof Indiuidua are distinguished one from another Porph. c. de specie inâ—â—â—e as the same Porphyrius teacheth for those accidents whereby Indiuidua are distinguished may be found separated one from another in diuers substances but not all gathered togeather in one 21. Wherfore seing that the Church is one singular and indiuisible we must not only alledge the properties thereof but also other signes as it were qualities and accidents whereby this true Church may be distinguished from all others For albeit some one or other of these signes may be found in some other things yet they cannot all fower togeather be found any where but in the true Church 22. Therefore any one of these signes considered by it selfe separateth the true Church from the false as for example the vnity of doctrine and continuall succession doth separate and distinguish her from any hereticall Church but all these signes or markes ioyned and vnited togeather do distinguish the Church of Christ altogeather from euery false Church and this is sufficient that they may be called most true signes in their kind Supr c. 1. huius coÌ„trouers 23. We surely haue already in the beginning of the precedent controuersy spoken of the true properties of the Church to wit wheÌ„ we declared that she is the spouse body Kingdome inheritance and citty of Christ for these are propria quarto modo and in this manner they all alwayes and only agree to the true Church of Christ 24. Moreouer seeing that these properties are so inuisible as that they cannot be perceyued by any sense but only by faith they are not sufficient to conuince Infidels Heretikes and others which want true fayth and for this cause other visible signes are also necessary which may be perceyued by all as also conuince them of which sort are these foure signes which we haue now alledged 25. That in the meane tyme we may omit that the late and new vpstart Churches of our Aduersaries are so much worse then the Churches of Iewes and Infidels because sometymes in these some one or other of the aforesayd signes may Infr. cap. 22. huius Controu be found But in our Aduersaries Church as we will shew herafter not one of them can be found CHAP. III. That the Roman Church only is the true Church of Christ is proued by the properties of the true Church HITHERTO we haue described out of holy Scripture the true Church of Christ and that by the properties offices and peculiar signes therof Now it remaineth that we by the same enquire and examine in what part or place of the world this true Church of Christ may be found the which will easily be done if we declare that all these propertyes offices and signes must needes agree to some one We therefore do affirme that all the offices properties and signes of the true Church do only agree to the Roman Church 2. It is heere notwithstanding to be considered least some perchance by the ambiguity or equiuocation of the word be deceyued that we doe not vnderstand by the Roman Church that which is only at Rome as our Aduersaries go about to perswade the ignorant but plainly euery Church which agreeth in the vnity of the same faith with the Roman and which obeyeth the Bishop of Rome whersoeuer that Church be whether at Rome or els where yea euen the furthest part of the Indyes Moreouer that this Roman Church thus vnderstood is the only true Church of Christ and consequently that out of her we cannot hope for eternall saluation seing that out of the true Church as we Cap. 1. buius Controuers haue sufficiently declared before we cannot be saued we will euidently demonstrate by all the properties offices and signes before alledged of the true Church And first we will speake of the properties to wit of those which agree vnto her quarto modo For all these do very well agree to the Roman Church and to no other The which we declare in this manner 3. First the Roman Church is the espouse of Christ For that she was betrothed and espoused vnto Christ by trueÌ„ faith those wordes of the holy Scripture do plainly testify Your faith saith the Apostle Rom. 1. v. 8. writing to the Romans is renowned in the whole world And a little after S. Paul professeth himselfe to agree in the vnity of faith
can establish Fayth concerning this matter 3. Iohn Caluin indeed sayth that it Lib. 1. Inst c. 7. sect 2. in fine is as easy for a faithfull man to discerne Canonicall Scripture from that which is not Canonicall as to one that seeth it is easy to discerne light from darknes and white from black But in so saying See Beâ—l lib. 1. de ver Deic 17. 18 19. he contradicteth both reason and experience for it is euident that in old tyme there was no small controuersy amongst the faythfull yea and amongst learned and godly men concerning many bookes of the old and new Testament yea and also euen now amoÌ„gst such as our Aduersaries esteeme faithfull men which Caluin Calu. pros in Ep. lac Epist ad Heb. ante â— Petri. himself in many places confesseth 4. Moreouer Caluins owne followers well perceauing this fly vnto their owne peculiar spirit by which they say they are chiefly perswaded and moued and not by the only consent of the Church But these speake nothing to the purpose for Rupell Confess art 4. in faith two thinges concurre one is the cause or origen of fayth to wit God himselfe and the holy Ghost whereof there is no controuersy betweene vs and them for we all acknowledge the holy Ghost to be the principall cause of the assent we giue by fayth that is to say that it is the holy Ghost who chiefly perswadeth vs to belieue The other is the obiect of fayth or that which is to be belieued whereof we now dispute for the holy Ghost doth not induce vs to belieue the false vncertaine deuises of men but the puâ—e and sincere word of God only we aske therfore of our Aduersaries by what expresse word of God he reuealeth vnto them that there are so many Canonicall bookes and neyther fewer nor more for we read not this any where in the Scripture and they admit only the written Word of God how can the holy Ghost Calu l. 1. Instit c. 9. sect 1. then perswade theÌ„ to belieue that which is not the word of God For we are not now to expect new reuelations from God as do the Anabaptists and Libertines whom for this cause our Aduersaries condemne It is necessary therefore that if they will haue vs belieue that they are perswaded by the holy Ghost to belieue such books only to be authenticall as they do say are such that they first shew this to be a truth expressely contayned in holy Scripture which they will neuer be able to do Wherfore there is no certainty with them eyther of the sense of the holy InnoceÌ„t 1. ep 3. c. vlt. CoÌ„ il 3. Carthag caÌ„ 47. S. Aug. Epist 335. Câ—cil Trident. sess 4. Scripture or of the Letter nor euer wil be vntill they returne vnto the Church agayne But we Catholikes are certaine of both for we haue a most faythfull Canon receaued in the Church more theÌ„ a thousand and two hundred yeares agoe confirmed by a generall and Oecumenicall Councell 5. And this to haue beene the faith and doctrine of the auncient Church for the discerning of true and authenticall Lib. 4. Inst c. 1â— sect vlt. Scriptures that short but pithy sentence of S. Augustine whome Caluin acknowledgeth to haue byn the best and most faithfull witnes of antiquiy sufficiently testifyeth saying I for my part would not belieue the Ghospell vnlesse I were moued by the authority Aug. coÌ„ Epist Manich. c. 5. of the Church of which place I will say more herafter in the Controuersy of the Church And else where he saith VVe receaue the old and new TestameÌ„t in that nuÌ„ber of bookes which the authority of the holy Catholike Aug. serm 10 de temp Church deliuereth So S. Augustine 6. I know our Aduersaries obiect many thinges against many bookes contayned in our Ecclesiasticall Canon but their chiefe arguments do not only derogate authority from those bookes but also from many others which they receaue as Canonicall For they obiect that some Fathers did sometymes doubt of those bookes which they will not admit but they are not ignorant that some Fathers of old haue doubted of the Epistles of S. Iames and S. Iude of the second Epistle of S. Peter of the 2. and 3. of S. Iohn of the Epistle to the Hebrewes and of the Apocalyps of which bookes they dare Rupell Confess art 3. not now doubt especially Caluins followers as is manyfest by their confession of faith 7. They say further that in those bookes which they reiect there are many thinges obscure difficult and full of contradiction but what booke of Scripture in a manner is there in the which there do not occurre sometymes thinges 2. Pet. 3. v. 16. obscure and hard to be vnderstod did not S. Peter acknowledge as much But as for true contradictions there are none at al how soeuer there may be some things which at the first sight may seeme to imply contradiction yet indeed all thinges agree very well togeather such a contradiction is oftentymes found in those bookes which euen our Aduersaries receaue Aug. dâ— Doâ—t Christia l. 2. c. 41. de ser Dom. in mont l. 1. c. 3. yea euen in the Ghospells themselues which for all that are not to be reiected but humbly soberly and piously to be interpreted as S. Augustine many tymes admonisheth 8. To conclude all the arguments that our Aduersaries make against these bookes are fully answered by Catholike writers which haue set out Commentaries Bell. Greâ—s Contro 1 l. 1. c. 7. sequ 〈◊〉 in sâ—â— Coronol vpon those bookes to wit Cornelius I ansenius vpon Ecclesiasticus Ioannes Laurinus vpon the booke of VVisedome Ioannes Maldonatus and Chrisâ—ophâ—r à Castâ—o vpon Baruch and Nicolas Serarius vpon the rest of the bookes of the old Testament which our Aduersaries call Apocripall to omit the most Reuerend and famous Cardinall Bellarmine and his Champion Iacobus Gretserus as also Iames Gordon Lesmoreus For it is sufficient only to haue cited them seeing that I write only an abridgment of Controuersies not any long commentaries vpon the Scripture And therfore conteÌ„t my selâ—e to haue shewed in this place that our Aduersaries must either receaue the Canon of Scriptures approued be the Councell of Trent or be vtterly destitute of any certayne and assured Canon CHAP. VI. Of the Hebrew Text. OVR Aduersaries when they are vrged with Catholike argumeÌ„ts taken from the Scriptures are wont to fly to the Hebrew Text of the old Testament and to the Greeke text of the new perswading themselues by this meanes to attayne to the true and propter sense of the letter wherfore somthing is to be sayd in this place of the Hebrew Greeke text both which appertayne to the Letter of the holy Scripture 2. We grant indeed that when the Latin translation is either ambiguous or lesse playne the Hebrew text is well and profitably looked into as also that
diuers mysteries which lye hidden in the Hebrew text and cannot sufficiently be explicated in Latin wordes may be the better vnderstood And lastly that we may the more fully attayne vnto the force and Emphasis of that holy tongue 3. But as for the Hebrew text now extant we do not acknowledge it to be of so great either authority or perspicuity as our Aduersaries pretend and we further deny that the vulgar EditioÌ„ wherinsoeuer it differeth from it is to be corrected by it and that for two reasons The first is for that the Hebrew text though neuer so incorrupt further then it is approued by the authority of the Church is much more doubtfull and vncertayne then the Latin The other reason is for that the Hebrew text which is now in vse is in maâ—y places corrupted and depraued in which the vulgar Edition is entire and vncorrupted Both these reasons shâ—lbe confirmed in the ensuing Chapters which the learned Reader may see in the Latin edition from the seauenth Chapter to the 14. all which I haue omitted to put into English because I intend to help the lesse learned who are not so capable of that so profouÌ„d and learned a discourse CHAP. VII Of our Aduersaries new Translation of the Bible THE Catholike Church of Christ not without good cause doth reiect and condemne our Aduersaries new Translations of the Bible and that for many reasons The first and most iust reason is because such their translations are replenished with errors which haue byn inuented eyther by Ieâ—â—es or Heretikes wherof see many examples in the precdent Chapters of the Latin edition but we in this Chapter will set downe three other causes or origens from whence these errors spring wherby it shall further appeare that our Aduersaries can set out no Translation which shall not be sound full of many great errors 2. The first cause is for that our Aduersaries eyther contemne or make little account of the translations and interpretations of the Fathers and imploy all their labour in finding out all the versions and interpretations and expositions of the Iewes which they highly extoll commend so as in their Commentaries vpon the old Testament you shall see them cite Thargus Rabins and such other Thalmudicall fictions but especially Rabbi Dauid Kimhi whom sometimes they call learned sometymes the most learned among the Hebrewes But of the auncient Fathers no mention at all for if there be it is for the most part eyther to taxe or manifestly to oppugne or euen to corrupt their writings 3. Now what can be more vnreasonable or absurd then to begge the true sense of the Scripture of the Iewes who 2. Cor. 3. v. 14. 1. Thess c. 2. v. 15. 16. lacke faith and who haue a veyle ouâ—r their hartes when they read the old Testament with whome God is not pleased and who are Aduersaries to all men vpon whom the Anger of God is come to the end who peruert all the oracles of the Prophets that appertayne to Christ and lastly who are the most malicious enemies of Christians And on the other side to despise the excellent Doctors of Christs Church who euen in the iudgment of our Aduersaries were indued with the Rom. 8. v. 9 Eph 4. v. 14. true faith full of the holy Ghost raâ—sâ—d by God and placed in the Church to the end we should not be carried about with euery wind of doctrine who haue dâ—fended the faith against all heâ—esies who haue sincerely instructed the faithfull people in the mysteries of the Christian faith who haue faithfully set downe to Posterity the sense and interpretation of the Scriptures which they receâ—ued froÌ„ the Apostles 4. Moreouer wheras no man can 2. Cor. 12. v. â—â— â—8 â— Pet. 1. v. 20. 21. rightly interprete the Scriptures who hath not recâ—aued from God the gift of the interpretation which is not giuen but to the members of Christ and his Church only it is apparent â—nough how much more salfe it is to follow such holy Doctors then the impious Iewes who are wrapt in the snares of the Diuell and hâ—ld 2. Tim. â— v. vâ—t Mat. 15. v. 14. captiue at his will And seeing that saying oâ— Christ is most true if the blind lead the blind they hoth fall into the ditch it cannot be but our Aduersaries blind and destitute of the light of faith and led by the bliâ—d Iewes must needes fall downe headlong and breake their neckes 5. Heerehence it is that our Aduersaries do insert into the new Translations almost all the places of Scripture corrupted by the Iewes and that they deny togeather with the Iewes many oracles of the prophets to be vnderstood of Christ and many wayes wrest euen those oracles which they caÌ„not deny to be vnderstood of Christ from that true sense in which they are cited in the new Testament by the Apostles Euangelists and Christ himselfe to prophane impious senses lately inuented by the Iewes out of their hatred to Christ 6. The second cause is that they desire nothing more then in their translations to depart from the vulgar edition the which seeing it is most sincere and correct they which almost in all thinges leane it must needes fall into many errors 7. The third cause is the malicious intention of our Aduersaries who set forth new Translations of the Scripture for no other end then by them to oppugne the Catholike doctrine and to establish and confirme their owne errors and heresies and therefore when any plain text occurreth which maketh manifestly against their erroneous doctrine they seeke to make obscure the true and proper sense by their peruerse translation but if they light vpon any place somewhat obscure which may seeme to sauour their doctrine they so depraue it by their new translation that the Scripture it selfe may seeme to confirme what they falsely teach and so by this meanes they must needes stuffe their translations with infinite corruptions For these three reasons therfore not without great reason Gretser tract de noua transtat in defen Bel. arm do we reiect our Aduersaries translations which so swarme with corruptions Many other reasons are both learnedly and largely set downe by Iames Gretser which we for breuity sake omit CHAP. VIII Of the Latin vulgar Edition OVR Aduersaries conuinced by the truth it selfe confesse sometymes that the vulgar Edition not only is to be preferred before all other latin Editions but euen before the Greeke text of the new Testament and the Hebrew text of the old for in many places reiecting them they follow our vulgar translation as may be seene in the Latin edition in the Chapters 8. 9. 10. 13. notwithstanding that in many other places they exceedingly inueigh against it and with great hostility oppugne it partily for that they see the same to contradict in many places their errors and partly also for that they labour by all meanes to peruert the text of the Scripture by their new
of the Church let vs not therefore sayth S. Ambrose walke by loue and affection vpon the earth and the Serpent cannot hurt vs. In the first combat is that the Church ouercometh by open warre and therefore it is expressed by crushing of the head In the later combat in which a part of the Church is ouercome the enemy proceedeth by guiles and deceites and therefore that combat is signifyed by crushing the heele for the Hebrew word signifying calcaneum doth signify also properly insidiari Oleast iâ— c. 3. Gen. ex insidijâ— aggredi as appeareth by many places of Scripture And out of ignorance heerof Caluin without cause reprehendeth the vulgar Interpreter for otherwise explicating this combat in the later part of the seÌ„tence then he had in the formeâ— for the Emphasis or force of the Hebrew word required that he should interprete the later part as he did by these wordes tu insidiabâ—ris calcanâ—â—â—ius which is as much to say as thou shalt crush her heele not by open warre but by taking her at vnawares See further of this matter in this Chapter in the Latin Edition the 8. â— And you shall see that our Aduersaries make a great adoe about a matter of small moment if the wordes be rightly vnderstood For whether we reade ipsa and so referre it to the Church or ipsum that it may be referred to the children of the Church the seÌ„se is all one for it is all on to say the seed of the woman shall crush the heâ—â— of the Serpent or the Children of the Church shall doe it And heerehence it is that the auncient Fathers whether they read ipse as S. Hierome and S. Chrysostome do or ipse Hier in tradit Hebr. Hom. 17. in Gen. Amb. de fug â— saec e. 7. Greg. in Iob. c. 38. as read S. Ambrose S. Augustine S. Gregory and other Latin Fathers all of them expound this place of the Church 9. Howsoeuer it be the reading of the vulgar Edition is to be preferred before the other for this victory is rather to be attributed to the Church as to the Mother of all the faithfull and to her who continueth for euer according to that promise of Christ the gates of hell shall not preuail against her then to her children or meÌ„bers which are euery day changed for this promise is an explication of the promise made by God in Genesis for the head of the Serpent and the gates of hell signify Mat. 16. v. 18. one and the same thing And if the victory be attributed to the woman that is to the Church all thinges are better explicated for God first did foretell the emnity that was to be betweene the woman the Serpent and afterward he maketh mention of the seede of the woman and the Serpents seed so as the woman is opposed to the Serpent and the seede of the one to the seede of the other but the victory promsed is sayd to be gotten against the Serpent himselfe and not against the seed wherefore the same appertaineth rather to the woman her selfe then to her seede for the words following betweene thy seed and her seed do not properly signify any new combat but a continuance of that combat which was betweene the woman and the serpent and are put in by way of pareÌ„thesis for the combat of the Church and of her childreÌ„ is all one combat 10. But the chiefe cause that moued the Church to retayne at this tyme rather the word ipsa then ipsum or ipse was to controle the error of the Lutherans for if the reading had byn ipsum or ipse one might haue thought this promise to haue appertayned only to Christ as they though erroneously would haue it but by reading ipsa this promise must needes be vnderstood to haue byn made to the whole Church For such is the custome of the holy Church whether she interprete the Scripture or administer the Sacraments to do all as is most profitable and most for the edification of the faithfull Neyther is Christ hereby excluded but he is rather included in the name of the Church aâ— is also the holy Ghost for the true Church of Christ cannot consist or do any thing that is good without the help of her supreme head Christ and the assistance of his holy spirit That the reading according to the Hebrew text is ipsa or ipsissima and not ipsum or ipse is learnedly proued in the next Chapter of the Latin Edition of this Controuersy to which I referre the Reader and to the Chapters following in which other places of the vulgar Edition are defended CHAP. XI That the written Word is no fit Iudge of Controuersies concerning matters of Fayth OVR Aduersaries in the beginning did stifly mayntaine that the holy Scripture was to be the only iudge of all Controuersies which arise in matters of fayth but when they were told that to make the Scripture a iudge was as much as to say the Scripture did heare speake liue for all these appertayne to a iudge that nothing is more vnreasonable theÌ„ to assigne such a iudge of Controuersies as can neyther heare nor speak but is vtterly voyd of life changing their opinion they begin Iun. coÌ„tra Bell. Cont. 1. l. 3. c. 3. nota 9. c. 9. nota E. 10. now to say that the Scripture is improperly called a iudge and that to speake properly the holy Ghost only is the iudge And thus hauing for many yeares togeather spoken vnproperly now at last they fly to the holy Ghost of whome there is no doubt but that he is the supreme Robert Roâ—oc de vocat effic c. â—5â— iudge of all 2. But they should haue added further that the holy Ghost at this tyme doth not immediatly propose any new reuelations to any particuler man concerning points of fayth but only proposeth verities already reuealed and that by the mouth of the Church as shal be shewed heereafter in the next Controuersy where we shall haue occasion to say more of this matter Whosoeuer therefore contemneth the iudgment of the Church in so doing he despiseth the iudgment of Christ and of the holy Ghost for Christ himselfe saith Luc. 10. v. 16. he that despyseth you despyseth me Neyther doth the holy Ghost speake by the Scripture but when it is rightly vnderstood which is neuer but when we imbrace the interpretation of the Catholike Church as we haue already shewed in the fourth Chapter CHAP. XII Whether the Scriptures be obscure or hard to be vnderstood THE Word of God is eyther writen or vnwritten and preached Now certaine it is that the Word preached is not obscure for it is not hidden from such as perish the question therefore is of the written Word â— Cor. 4. v. 3. Our Aduersaries in the beginning did teach that the whole Scripture was easy and no part therof hard to be vnderstod but after that not only many obscure places but euen
which hath the bryde saith S. Iohn Baptist is the bridegroome Ioan. 3. v. 19. And the Apostle I haue despoused you to one man to present you a chaste Virgin vnto Christ 2. Cor. 11. v. 2. Apoc vlt. v. 27. Rom. 12. v. 5. 1. Cor. 12. v. 27. 1. â—phes 1. v. 22. 23. Lastly S. Ioan Euangelist in his Reuelations saith the brydegrome and bryde do say Come 4. The second is that the Church is the mysticall body of Christ VVe being many saith the Apostle are one body in Christ and againe you are the body of Christ and members of member and in another place And he hath made him to wit Christ head ouer all the Church which is his body 5. The third property is that the Church is the Kingdome of Christ Our Lord shall raygne ouer them saith the Prophet Mich. 4. v. 7. Micheas in the mountaine of Syon from hence now and euermore And the Angell as witnesseth Luc. 1. v. 33. Luc. 17. v. 21. S. Luke speaketh thus of Christ He shall raigne in the house of Iacob for euer Lastly Christ himselfe saith vnto his Disciples the Kingdome of God is within you 6. The fourth propertie is that the Psal â— v. 8. Psâ—l 27. vel 28. v. vlt. Psal 32. vel 3â— v. 12. Church is the Inheritance of Christ Aske of me saith God the Father vnto his Sonne and I will giue thee all Nations for thine Inheritance And againe the Prophet Dauid saith Saue thy people ô Lord and blesse thyne Inheritance And lastly Blessed is that Nation whose Lord is God thereof a people whome God hath chosen for his Inheritance 7. The fifth property is that the Church is the Citty of God and Christ Glorious thinges are spoken of the Citty of God Psal 86. vel 87. v. 3. Psal 45. veâ— 46 v. 5. Matth. 5. v 14. Hebr. 12. v. 22. 2. Cor. 6. v. 16. 1. Tim. 3. v. 15. Gal. 4. v. 26. sayth the Proper Dauid And againe the mayne streame of the riuer doth coÌ„sort the Citty of God and Christ himselfe saith A Citty placed upon a mountaine cannot be hid And hence it is that the Church is called the heaueÌ„ly Ierusalem and Syon as also the Temple house of God You are come saith the Apostle to mount Syon and the Citty of the liuing God heauenly Ierusalem And in another place You are the Temple of the liuing God Lastly that thou mayest know how thou oughtest to coÌ„uerse in the house of God which is the Church of the liuing God 8. But now the offices of the Church are many the which may be reduced to fiue heades For the Church as witnesseth the Apostle is our Mother 9. A Mother exerciseth fiue offices towards her Children First she conceyueth them Secondly she bringeth them forth Thirdly she nourisheth them Fourthly she gouerneth them Fifthly she defeÌ„deth and preserueth them from all daungers till they come to the vse of reason all these thinges the Church performeth vnto vs vntill we meete all with Christ the spouse of the Ephes 4. v. 13. Church and our Father into the vnity of faith and knowledge of the Sonne of God into a perfect man into the measure of the age of the fulnesse of Christ as the Apostle speaketh 10. The first Office therfore of the Church is to propound vnto all the word of God and that fully as concerning those thinges which are necessary to saluation sincerely clearly and without any errour For the word of God is the incorruptible seed wherby we are conceyued and borne againe as Christ and his Apostles do testify But the Church performeth this both by word and writing whiles she conuerteth Gentils Mahumets Heretikes and Atheists and Christ enioyned this Office vnto the Church in those Marc. vlt. v. 15. wordes preach you the Ghospell vnto euery creature 11. The second office of the Church Ad TitÅ« vlt. v. 5. Ioan. 6. v. 57. 58. Matt. vlt. v. 19. Marc. vlt. v. 16. Luc. 22 v. 19. 1. Cor. 3. v. 2. Hebr 5. v. 12. 14. is lawfully to administer the Sacraments For by these also we are regenerated and nourished strengthened gouerned and defended This office also Christ enioyned vnto his Church when he commauÌ„ded her to baptize administer the other Sacraments 12. The third office of the Church is to feed those who are borne to Christ not only by the Sacraments but also by the word of God Feed saith S. Peter the flock of God which is among you But the Church feedeth the weaker and ruder sorte of people with milke and not with stronger meates as the Apostle speaketh hence it commeth to passe that the Catholike Catechismes are taught so much in the Church But yet she nourisheth those which are stronger in faith with solide meates and not only with milke 13. The fourth office of the Church is to gouerne according to those wordes Act. 20. v. 28. of S. Paul Take heed to your selues and to the whole flocke wherein the holy Ghost hath placed you Bishops to rule the Church of God Hence it ensueth that there haue byn so many Assemblies and Councells called togeather that heresyes might be condemned manners reformed and Ecclesiasticall order well established in all thinges also that for this Office there are chosen Preachers Pastors Administrators of the SacrameÌ„ts and all other thinges are ordayned which do concerne the right gouernment of the Church 14. The fifth office of the Church Matth. 10. v. 32. 33. Geres 5. v. 15. Isa 54. v. vlt. is to defend her children For this cause she opposeth her selfe against the Aduersaries of Christ She professeth publickely her faith she fighteth coÌ„tinually with the serpeÌ„t and his seed she suffereth much yet alwaies getteth the victory No weapon saith the Prophet Isay that is made against thee shal proceed or leuel right And Matth. 16. v. 18. Christ saith VpoÌ„ this rocke I wil build my Church the gates of Hel shal not preuaile against it And in another place You shall suffer trouble and Ioan. 16. v. vlt. pressure in this world but be of good cheere I haue ouercome the world By these properties and offices of the Church if they be well considered all the errors of our Aduersaries may easily be confuted as by that which followeth will manifestly appeare CHAP. II. That out of the true Church of Christ there is no saluation THE first error is of certaine Sectaries of this tyme who promise men saluatioÌ„ out of the Church But this error is easily refuted by the Scripture For that is most cleare and euident which Isay the Prophet sayth speaking vnto the Church in the person or name of God That Nation and Kingdome Isa 60. v. 12. saith he which hath not serued thee shall perish 2. The same also to be an errour is conuinced by the Properties and Offices of the Church before alleadged For first Eâ—hes 5. v. 1.
32. Christ hath but one spouse and acknowledgeth no other They shal be two in one flesh but I sayth the Apostle speake in Christ in the Church So also Christ speaketh of the Church my doue and my persect is one Cant. 6. v. 8. Christ is not an adulterer neyther doth he beget any children of an adulteresse For this cause saith S. Cyprian the spouse of Christ cannot be an adulteâ—esse â—he is not corrupted S. Cypâ— in traâ—â— de vnit Eâ—cles and she is chast And a little after VVhosoeuer beâ—ng separated from the Church is ioyned to an adulâ—erâ—sse he is separated from the promises of the Chuâ—ch Neyther shall he euer attaine to the rewards S. Aug. Tom. 9. de â—ymh ad Caâ—h lib. 4. c vlt. of Christ who teares the Church of Christ He is an alâ—ene he is prophane he is an enemy he cannot haue God for his Father who hath not the Church for his Mother Thus he which last words S. Augustin repeateth out of him 2. Secondly he that is without the body of Christ cannot receyue the spirit of Christ nor be partaker of the lyfe and Rom. 8. v. 9. S. Aug. Tom. 29. tract 2. in oan merits of Christ But he who hath not the spirit of Christ is not his as witnesseth the Apostle S. Augustine dâ—clareth this very well by the example of a mans body whose members cannot liue vnlesse they be ioyned to the body Another reasoÌ„ also S. Augustine alledgeth taken from the forsaid property of the Church None sayth he obtayneth saluatioÌ„ euerlasting lyse but he who S. Aug Tom. 7. de vnit Ecc. c. 19. hatâ— Christ to be his head But none can haue Christ to be his head but he who is in â—is body which is the Church So sayth S. Augustine 4. Thirdly the Name only of a Mother doth proue this sufficiently For none can be conceyued nor borne without a mother and the child which is borne if it leaue to sucke the mothers breasts will perish for hunger By which argument euen our wisest Aduersaries are conuinced For both Caluin â—nd Beza doe confesse Calu. l. 4. nstit c 1. Beza cap. 5. Confess Art 1. this that euen the name only of a mother doth conuince that which we haue sayd to be true yea also the Scripture doth ofteÌ„ testify that out of the bosome of the Church we cannot hope for the remâ—ssion of our sinnes nor euerlasting saluation and that the going out of the true Church was alwaies hatefull And hence it commeth to passe that in the Creed of the Apostles first we belieue the holy Catholike Church and then the remission of sinnes and lyfe euerlasting because indeed without this Church none can obtaine eyther remissioÌ„ of their sinnes or life euerlasting CHAP. III. That the Church of Christ is to continue for euer THE second errour of our Aduersaries is that many of them affirme that the Church of Christ hath not continually endured but that it sometymes fayled This error may also be easily refuted by the forsayd propertyes offices of the Church For first the Church is the spouse of Christ of which he speaketh by the Prophet I will betroth thee vnto me for euer Christ therfore did not bâ—troth his Church vnto him Ose 2. v. 19. for a few yeares only 2. Secondly the Church is the Body of Christ but Christ cannot be without his Rom. 12. v. 5. body And truly it were a monstrous thing to see a liuing head without a body 3. Thirdly the Church is the Kingdome of Christ but the Scriptures doe teach in many places that this Kingdome Psaâ— 83. ve 89. v. 36. of Christ shall continue for euer as Micheae 4. v. 7. Daniel 2. v. 44. Ierem. 33. v. 20. 21. Luc. 1. 32. 33. Lastly Christ sweareth in his Holy One that is to say by his Holines that the Kingdome of Christ shall last for euer Wherefore they endeauour to make Christ himself periured who affirme that the Kingdome of Christ sometymes perished 4. Fourthly the Church is the House Matt. 17. v. 18. of Christ the which he built vpon a rocke and against which the gates of hell shall neuer preuaile 5. Fifthly the same is proued be the 1. Cor. 11. v. 26. offices of the Church The Church shall shew the death of our Lord vntil he come God also gaue some as Apostles and Doctors who should Ephes 4. v. 11. teach and rule the Church vntill we meet all in Christ in the end of the world When Christ also sent his Disciples to teach all Nations and to administer the SacrameÌ„ts he added this promise Behould I am with Matt. vlt. v. vlt. you all dayes euen to the consuÌ„mation of the world By which words as S. Hierome wel noteth he sheweth that they are to liue alwayes and that he is neuer departed from the faithfull belieuers 6. Lastly our Aduersaries themselues being coÌ„uiuced with the truth of this matter do acknowledge that the holy Calu. lib. 4. Instit c. 1. sect 17. in fine Scriptures do testify this in many places For Caluin and Beza to omit many others do acknowledge and proue this out of the Scriptures Seeing that sayth Beza the Kingdome of Iesus Christ is continuall it Beza c. 5. Confess art 1. necessarily followeth that there haue alwaies byn some to be found who did acknowledge him for their King CHAP. IIII. That this Church which hath alwaies continued hath alwaies byn visible THE third errour of our Aduersaries is that they deny the Church of Christ to haue byn alwayes visible For seing that they cannot deny but that the Church of Christ hath alwayes continued as we haue declared in in the precedent Chapter and wheÌ„ we demaund of them where their Church was for the space of a thousand yeares and more they fly vnto a certaine inuisible Church which they say lay hidden for many yeares But this errour also is easily refuted by the for said properties and offices of the true Church 2. For first the Church is the body of Christ but this body of Christ was visible 1. Cor. 1â— vers 27. for the Apostle spake vnto visible men when he sayd you are the body of Christ Moreouer we are made the body of Christ by baptisme and the receiuing of the Eucharist 1. Cor. 10. v. 17. 1. Cor. 12. v. 13. Ephes 4. v. 11. 12. as witnesseth the Apostle But these Sacraments are visible Also in this body of Christ there are Doctors and Pastors vntill the consuÌ„matioÌ„ of Saynts vntil we meet with Christ but such persons are also visible The building also of the Church is visible this consuÌ„mation of Saynts is visible that worke of ministery is visible which the Apostle sayth shall continue vntill the comming of Christ 2. Secondly the Church is the Kingdome of Christ but euery Kingdome coÌ„prehendeth in it a visible company of meÌ„ who all acknowledge one
King Hence it is that God describing by the Prophet Ieremy this Kingdome of Christ speaketh in this sorte of the multitude of men which shal be in the Kingdome of Christ Euen as saith our Lord the stars of Heauen Ierem. 31. v. 32. cannot be numbred and the sands of the sea measured so will I multiply the seed of my seruant Dauid and the Leuits my seruants But such and so great a multitude of men cannot be inuisible 4. In like manner the Prophet Isay describing the said Kingdome of Christ and the Couenant of God with it thus writeth I will make a perpetuall league with Isa 61. v. 8. 9. them and their seed shal be knowne in all Nations and their of spring in the middest of the people all that shall see them shall know them because this is the seed that God hath blessed Where it is manyfestly sayd that all Nations euen the Infidels assoone as they shall behould and see the Church they shall easily know her by the benefits of God bestowed vpon her Caluin himselfe Calu in haeâ—â—erba Isaiae acknowledgeth this to be spoken of the Church and he addeth that this hath not only once been fullfilled but is daily fulfilled 5. Lastly if this Kingdome of Christ were sometymes invisible God himselfe which God forbidde we should say were periured who sweareth that the throne of Christ that is to say his Kingdome Psal 8â— vel 89. shal be like the sunne and as a perfect moone and that for euer but the sunne and the perfect or full moone are very visible planets easily to be seene of all men and not inuisible 6. Thirdly the Church of God is that Isa 2. v. â— Miâ—h 4. â— 1. Psal 47. vel 48. v. 9. Dan. 2 v. 35. Matt. 5 v. 14 15. Citty which is situated vpon a most high Mountaine yea vpon a Mountayne which is placed vpon the top of mountaynâ— the which our Lord will streÌ„gthen for euer wherof Christ himselfe speaketh A Citty placed vpon a moÌ„ntayne cannot be hidden And agayne You are the light of the world neyther do they light â— candle and put it vnder a bushell but vpon a cadelsticke that it may giue light vnto all which are in the house Christ therefore hath made his S. Aug. Tom. 9. in 1. Ep. Ioan. Tract 2. Church not to hide it but that it might be perspicuous manifest vnto all heerupon S. Augustine VVhat more sayth he shall I say but that they are blind who do not see so great a mountayne who shut their eyes against a candle placed vpon a candlesticke And in S. Aug. Tom. 7. de vnit Ecc. c. 1. another place he saith that those who see not the Church had rather as it were blindfold offend against this mountaine then climbe vp vnto it 7. Fourthly the same is proued by the foresayd offices of the Church for that Church must necessarily be visible which conceyueth and bringeth forth Infidells to Christ by the preaching of the Ghospell for neyther they which do preach are invisible but visible and the preaching also is visible and not inuisible That Church also is visible which nourisheth Christians with her publicke exhortations instructions and ministration of Sacraments and good examples which explicateth and keepeth the Luc. 10. v. 16. Matt. 18. v. 17. Scriptures who gouerneth and prescribeth Lawe and precepts whome therfore we must obey And she is visible vnto whome according to the commaundment of Christ all complaints and causes are to be brought And Lastly she is visible of whome in our aduersities we must demaund help and comfort who publickly confesseth Christ who fighteth with the serpent and getting the victory triumpheth against him and moreouer she exerciseth all those offices which are before alledged Supra c. 1. 8. Fifthly if the visible Church should once perish that article of the Creed were fals I belieue in the Catholik Church the Communion of Saints For that Church which is Catholike or vniuersall cannot be inuisible that Church which is dilated Psal 88. v. 33. or spread abroad throughout the whole world cannot be but very visible and conspicuous and that not in one only place but in many And hence it commeth to passe that the true Church is coÌ„pared to the Sunne and the Moone the which are very visible planets and easily to be seene of all Neyther can there be this belieued coÌ„munion of Saints vnlesse the said Saints mutually be manifest and 1 Cor. v. 12. 21. 26. visible one vnto another seing that this communication as the Apostle saith consisteth in the continuall help which one member affoardeth vnto another but none can affoard any help to that which is inuisible and vnknowne Moreouer this communication of offices is very sensible and visible That also is visible S. Aug. Tom. 2. Ep. 170. ad Seuer which is a corporall substance and generally in many places Wherefore S. Augustine saith Yt is an easy matter for thee to behold and see that Citty which is situated vpon a mountaine of whome our Lord in the Ghospell saith that it cannot be bidden For she is the Catholike Church whereupon she is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 5. v. 14. because she is published and spread ouer all the whole world of whome it is not lawfull for any to be ignorant and therfore according to the saying of our Lord Iesus Christ she cannot be hidden Hitherto S. Augustine 9. Sixtly that Church is visible which contayneth in it aswell the good Calu. l. 4. Iâ—stit c. 1. sect 7. as the euill and aswell the predestinate as the reprobate as our Aduersaries themselues acknowledge who will haue the inuisible Church to consist of those only Matt. 1â— v. â—8 which are predestinate But that the Church which containeth in it aswell the euill as the good shall continue vnto Calu. l. 4. Instit c. 1. sect 13. in fine Beza c. 5. suae Cons art 7. the end of the world those wordes of Christ suffer both to growe till haruest do euideÌ„tly demoÌ„strate vnto vs. Yea eueÌ„ our Aduersaries themselues doe plainly confesse that the holy Scripture doth declare this by many Parables It may therfore be gathered out of holy Scriptures euen by the iudgemeÌ„t of our Aduersaries that there is not only an inuisible but also a visible Church to wit wherein the good are mixed with the bad which shall alwaies continue till the end of the world 10. Seauenthly it is all one to affirme the Church to be inuisible and to affirme that it hath wholy perished and Supra cap. 3. that there is no Church at all the which as we haue declared before is most absurd For this inuisible Church of our Aduersaries can afford no help to any seeing that she is not knowne to any but only vnto God according to that saying of the Apostle God knoweth who are his For our Aduersaries will haue the
visible and inuisible and they say that the inuisible Church cannot erre but Supr hac ipsa cont cap. 4. the visible may erre But we haue now already declared that the true Church of Christ must needes be visible Wherfore this distinction is now sufficiently refuted And truly it importeth but a little whether that their inuisible Church can erre or not erre seing that it cannot be seene or knowne of any and consequently cannot be profitable vnto any 16. There are also some of the later Sectaries who distinguish and deuide the Church into the Church of the Saints which Iunius in Bellarm. Contr. 1. l. 4. c. 10. nota 8. are in Heauen and into that which remayneth fighting heere vpon earth And they say that the Church triumphaÌ„t of Saints cannot erre in faith or in the doctrine of faith but the Church militant may erre But this is a ridiculous distinction First Hebr. 21. v. 1. because the Saints hauen ot fayth but a cleare vision of God for as the Apostle witnesseth Fayth concerneth things which doe not appeare wherefore if at any tyme faith perished vpon earth without al doubt it could not be found in heauen neyther must we exprect the doctrine of fayth from heauen as the Anabaptists doe who seeke for reuelations from heauen but we must looke to receiue it from the Supr c. 1. huius controuersiae Church militant vpon earth Moreouer the properties and offices of the Church of Christ before alledged out of holy Scripture do not agree as is manifest to the Church triumphant of Saints but to the Church militaÌ„t vpon earth For neither is that Church of the Saints betrothed vnto Christ by fayth neyther are the Saynts those who preach vnto vs the word of God who administer the SacrameÌ„ts vnto vs who execute the other offices of the Church but men liuing vpoÌ„ earth wherfore they runne in vaine to this heauenly Church wherof we do not here dispute 17. Moreouer that is also a very weake reason wherby they thinke that Iunius ibid. nota 8. they conuince that the Church militant vpon earth may erre This Church sayth he militant vpon earth is imperfect and therfore she may erre euen in explicating the doctrine of sayth for otherwise a perfect effect might proceed 1. Cor. 13â— per totuÌ„ caput from an imperfect cause So â—e As though forsooth there could be no other imperfection in the Church besids infidelity or error in explicating the doctrine of fayth or as though the whole perfection of the Church consisted in fayth only and in the doctrine thereof and not also in charity and other gifteâ— of God as the Apostle declareth at large Or lastly as though this perfection of the Church which consisteth in a right fayth and a good explication of the doctrine thereof could proceede from the militant Church only and not rather from a most perfect cause to wit from the holy Ghost who continually ad Rom. 8. v. 26. gouerneth the Church and as the Apostle sayth helpeth her infirmity and imperfection 18. Lastly when our Aduersaries Ita Philip Mor. Tract de Eccles cap. 9. Genes 3. v. 6. can by no places of Scripture nor other reasons proue that the Church hath erred they gâ—e about to persuade iâ— by many examples And heere they beâ—in a discourse froÌ„ our first Father Adam till these our daâ—es For first they say that Adam lost his fayth and so lykewise his wyâ—e Eue when they both eate of the forâ—iddâ—n fruit consequently the wholy Church then erred in fayth Then they runne through all the old Testament till Christs tyme and heap togeather many places which say that those who liued in the tyme of the Naturall Moysaicall Laws forsooke God Lastly out of some Historiographers who haue writteÌ„ since Christs tyme they scrape togeather all such testimonies as sâ—eme to serue to this purpose in any sort 19. But they labour in vayne For if these kinds of argumeÌ„ts were good they would also proue that the Church it selfe also wholy perished and was not to be found in any place as in tymes past the Donatists contended the which euen our Aduersaries themselues acknowledge to by very absurd and against the holy Scriptures as hath beene declared before For if all haue lost their fayth then indeed the true Church could no longer be which without fayth cannot consist and thus the whole Church had perished 20. But that which they affirme of AdaÌ„ and â—ue to wit that they lost their fayth by sinning is of no moment at all For to omit that they do not so much proue by that argumeÌ„t that they lost their fayth then that after their sinne there remayned neyther any fayth nor Church in the world it is truly manifest inough that this belongeth nothing to this disputation we now handle For neyther do we heere dispute of the Church of Angells nor of that which was in Paradise before the fall of our first pareÌ„ts but of that only Gen. 3 v. 15. which ensued that promise made vnto all mankind after the sinne of Adam wherein God foretould that there should be perpetuall enmity betwixt the woman and the serpent that is to say betwixt the Church of Christ and Satan And wherein also God foretould that the Church should alwayes haue the victory Supra coÌ„trou 1. cap 16. 17. 18. ouer Satan as we haue declared more at large before Wherfore our Aduersaries must needes shew this promise to be frustrate if they desire to conclude any thing against vs. 21. But those examples which they Supra cap. 5. in solut 2. argumenti alledge our of the old Testament are the very arguments of the Donatists and other auncient Heretikes who by them went about to proue that the true Church was wholy decayed and perished wherunto we haue also sufficiently answered out of S. Augustine 22. And lastly those thinges which they haue takeÌ„ out of those Authors who wrote after Christs tyme are eyther corrupted by our Aduersaries or taken out of Apocriphall Authors and such as are Baron in 12. Tom. Annal. not worthy of credit as the worthy Cardinall Baronius declareth manifestly in euery age in his Ecclesiasticall histories and the same hath Bellarmine done before Bellarm. l. 3. de Eccles militante him more briefly vnto whome we refer the Reader because they do not appertaine to this present question but rather vnto that which is of the continuall duration of the Church the which now almost euery one doth acknowledge and Supr c. 3. 4. buius Controu which we haue sufficiently declared before wherefore these arguments are of so small worth that they need no longer a confutation CHAP. VIII That there is no lawfull Calling of Preachers or Pastours of the Church but by the visible Church ONE of the Offices of the true Church is to appoint lawfull preachers of the Ghospell and true administers of
is to say to vphould the house to strengthen it The Apostle heere attributeth theÌ„ both to the Church the one when he calleth hâ—r the pillar of truth the othâ—r when â—â— calleth her the ground of the same truth For the pillar also of the earth according to the Hebrew Iob. â— v. 6. Psal 74. vel inxta Hebrâ—os 79. v. 4. phrase doth signify the lowest fouÌ„dations of the earth So God is sayd to shake the pillars of the earth elswhere to strengthen the pillars of the earth that is to say the very foundations thereof 17. These so manifest and perspicuous Calu. inâ— ad Tim. 3. v. 15. words of the Apostle do compell Caluin at the last to be of our opinion albeit after his accustomed maÌ„ner at the first he wrongfully slaundereth vs affirming that Catholiks hold or to vse his owne words do blab out this horrible blasphemy that is to say that the truth of God is not strong inough vnlesse it be vphoulden by the shoulders of men and that the word of God is vncertayne till by humble prayers as it were it borroweth some certaymy from men And afterward he affirmeth that the Apostle in this place would nothing els but that the truth of God is supported by the pure preaching of the Ghospell But that which he sayd first is a meere slaunder for we do not say that the truth or the word of God absolutly and considered precisely in it selfe receiueth it certainty and strength from the Church for in this sense it receyueth a most perfect strength and large authority from God himselfe but in regard of men and in consideration of our knowledge it receiueth it certainty froÌ„ the Church Infra hac Controu cap. 16. in fine as afterward we will declare more at large the which also Caluin in the words immediatly following acknowledgeth to be most true when he writeth in this Calu. loco citato Rom. 10. v 17. sorte S. Paul simply vnderstandeth sayth Caluin that which in other words he sayth in the tenth Chapter to the Romans because fayth is by hearing there wil be no fayth vnlesse there he some that preach Therfore in regard of men the Church supporteth the truth because it maketh it famous by her prayse and commendation because the retayneth it in sincerity and purity and because the deliuereth and sendoth it to her posterity Thus Caluin 18. But that which secondly he addeth that the truth of God is supported and vpholden by the pure preaching of the Church is indeed most true but he should haue considered that this pure preaching of the Ghospell cannot be fouÌ„d but only in the Church and that no others but men can preach the pure Ghospell Wherefore if the truth of God be sustayned by the pure preaching of the Ghospell it necessarily followeth also that the Church must be sustained by men and consequently that the Church of Christ is the gound of truth albeit not absolutly yet in regard of vs and our Beza in 1. ad Tim. 3. v. 15. knowledge So as Beza also is forced to coÌ„fesse the same exâ—licating those words of the Apostle the pillar and ground of truth Vnderstand this sayth Beza not simply in it selfe but in regard of vs. Thus he 19. It is therfore manifest as well out of Caluin as Beza that the Church in regard of vs is the ground of truth or of the word of God and consequently of our fayth which relyeth thereon But that which in regard of men is the ground of our fayth that is the true ground therof because our fayth cannot well nor must not be considered but in regard of men seeing that our fayth cannot be found but in men only if therfore in regard of men the Church be the ground of truth it is also most truly and necessarily the ground of our fayth 20. Furthermore that the ancient Church of the holy Fathers did coÌ„stantly hold the preaching and authority of the Catholike Church to be the ground of our fayth those excellent words of S. Augustine do manifestly declare when he S. Aug. Tom. 6. contra Epist Manich. cap. 5. Calu. l. 1. Instit sect 3. writeth thus disputing against the Maniches I sayth he would not belieue the Ghospell but that the authority of the Catholike Church moued me therunto this seÌ„teÌ„ce of S. Augustine vexeth our Aduersaries very much Caluin goeth about to perswade the ignoraÌ„t people that S. Augustin speaketh of himselfe yet remayning a Manichean Heretike and not of himselfe as being conuerted and made a Catholike But this is a ridiculous euasion for the words which follow a litle after do shew that this is a false interpretation of Caluin If thou doest hold thy selfe to the Ghospell S. Augustine speaketh vnto a Manichean heretike I would hold my selfe to those by whose commandment I beliued the Ghospell He speaketh therfore of himselfe as now being a Catholike and after a few words VVhose authority sayth he being infringed weakned I could not now euen belieue the Ghospel it selfe Where he sheweth plainly that our faith doth so depend of the authority of the Church that it being weakned or taken a way it could not remayne or continue by any fayth of the Ghospell Wherby it is manifest that it is false which Iunius writeth that S. Augustine did only speake of the accidentary and not of the necessary cause 21. Others say that S. Augustine did speake of this or that booke of the Gospell and not of the whole Gospell in generall but the very words of S. Augustine doe teach the contrary because he speaketh euery where of the Gospell it selfe in generall Moreouer one and the same reason is of one booke of the Ghospell and of all the rest as concerning fayth 22. Others lastly do answere that S. Augustine did not speake of the Church of his time but of the primitiue Church wherin were the Apostles who approued the Ghospell But this solution is also easily refuted out of the words next following to whom saith S. Augustin I haue obeied saying Belieue the Gospell why should I not obey them then saying vnto me Doe not belieue Manicheus But it is manifest that the primitiue Church spake nothing of Manicheus but that Church only which was in S. Augustines time sayd vnto him doe not belieue Manicheus For Manicheus liued many yeares 8. Aug. Tom. 6. contra FaustuÌ„ l. 13. c. 4. after the primitiue Church yea euen after S. Cyprian that is to say almost three hundred yeares after Christ as the same S. Augustine testifyeth and it is otherwise sufficiently well knowen that the Manichean heresy was vnknowne in the world before the yeare 277. See Baronius in his 2. Tome in the yeare 277. in the 2. number and others following CHAP. VI. The Arguments of our Aduersaries are confuted NOVV it remayneth we answere to the arguments of our Aduersaries for by our answers the difficulty of this whose controuersy wil be more
the Apostles is there resident and gouerneth the same as the supreme head thereof 2. The first place is taken out of S. Mat. 15. v. 18. 19. Mathew For he relateth the words which Christ spake to S. Peter which are these And I say vnto thee that thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it and I will giue to thee the keyes of the Kingdome of heauen And whatsoeuer thou shalt bind vpoÌ„ earth it shal be bound in heauen and whatsoeuer thou shalt loose on earth it shal be loosed in heauen 3. First that Christ spake to S. Peter and not to the other Apostles appeareth euidently by the very words of the text For Io. 1. v. 24. Ioan 22. v. 15. first of all Christ setteth downe S. Peters old name Simon sayth he thou art blessed and then afterward he setteth downe the name of his father Baâ—-iona that is to say the sonne of Ionas or of Iohn as also the EuaÌ„gelist S. Iohn testifyeth He sheweth afterward that the reuelation was only made to S. Peter My father sayth he hath reuealed vnto thee he doth not say vnto you as he is woÌ„â— to say when he speaketh vnto them all He addeth moreouer because thou art Peter which certainly agreeth only to S. Peter for vpon him only was this Name imposed Ioan. 1. v. 42. 4. Moreouer Christ addeth And vpon this rocke I will build my Church in which words that particle and is a coniunction causall and not a copulatiue and it signifieth because and in this sense it is vsed oftentymes in holy Scripture as our Aduersaries cannot deny as for example in that place of Genesis Lo thou shalt dye for the woman Gen. 20. v. 3. Psal 59. veâ— 60. v. 13. 107. Psa vel 08 v. 13. Isaiae 46. v. vlt. Luc. 1. v. 42. that thou hast taken and hath a husband that is because she hath a husband So also Dauid in his Psalmes Giue vs thy helpe from our tribulation and vayne is the saluation of men that is to say because the saluation of men is but vayne In like manner the Prophet Isay saith Behould thou art angry and we haue sinned that is to say because we haue sinned In the same sense it is vsed in the new Testament Blessed art thou among women and blessed is the fruite of thy wombe that is to say because it is blessed as Caluin and Beza doe acknowledge all which places Caluin confesseth to be so vnderstood after Theophilact Also and none gaue him any thing that is to say because none gaue him See more examples of this in the latin edition 5. This therfore is the true sense of that place As thou hast sayd vnto me thou Ioan. 1. v. 42. art Christ the Sonne of the liuing God so I say vnto thee that I haue worthily called thee Peter because vpon this rocke which thou art I will build my Church For to what end should Christ haue said vnto him thou art Peter seeing that all knew well inough before that Peter was Peter but that he would therby declare that he was not called Peter without great cause that is to say because vpon him as vpon a sure and strong foundation and rocke Christ intended to build his Church Christ therfore Ioan. 1. v. 42. would haue S. Peter to remember the name which of late was giuen him and afterward he assigneth the reason and S. Hier. in c. 16. Matt. sup eaverba Quiatu es Petrus cause why he called him so to wit because vpon him as vpon a most strong rocke he would build his Church According to the metaphore os a rocke saith S. Hierome it was rightly said vnto him I will build my Church vpon thee 6. For the holy Scripture is accustomed when it speaketh of a name giuen vnto any by the interpretation of the word to adioyne also the reason and Gen. 17. v. 5 Gen. 22. v. 27. Gen. 4. v. 25. cause of the name so said our Lord vnto Abram Neyther shall thy name be called any more Abram but thou shalt be called Abraham and then he presently giueth a reason takeÌ„ from the etimology of the word because a Father of many Nations I haue made thee So also he did when Iacob was called Israel See more of this in the Latin edition pag. 280. 7. Lastly not without great reason Christ gaue vnto S. Peter this new name but no other cause is assigned in the holy Scripture but this Because vpon this rocke I will build my Church This therfore and no other was the cause of giuing him this new name Hereupon saith S. Hilary very well O happy foundation of Christes Church saith he in the imposition of a new name and o In c. 16. Matt. worthy rocke of that building the which should dissolue and breake the infernall Lawes the gates of hell and all the stronge barres of death So S. Hilary 8. Moreouer Christ said to S. Peter I will giue the keyes of the Kingdome of heauen vnto thee he doth not say vnto you In like manner he said in the singular number Mat. 16. v. 19. whatsoeuer thou hast bound vpon earth c. that thou shalt loose c. He spake therfore to S. Mat. 18. v. 18. Peter only and not to many 9. And albeit he promised this last authority of bynding or loosing men from their sinnes to the other Apostles also yet first of all in this place he promised this to S. Peter alone and then afterwardes to the rest to the end we might therby know that he made S. Peter the head of all the rest and that all their power and authority was subordinate to that of his For at this day all Catholike Bishops haue authority to bynd loose but subordinate to the Popes authority 10. All which thinges that holy martyr S. Cyprian declareth very well in Cypr. de vnit Ecc. circa principium Mat. 16. v. 18. 19. these wordes wherby it may easily be vnderstood what was the opinion and iudgment of the primitiue Church concerning this matter God speakâ—th vnto S. Peter saith S. Cyprian I say vnto thee because thou art Peter and vpon this rocke I will build my Church c. And againe after his resurrection Ioan. 20. v. 20. 21. 22. 23. he sayd feed my shepe vpon him alone he buyldeth his Church and he committeth vnto him to feede his sheepe and albeit he gaue the like authority to all the other Apostles saying As my Father sent me so c. whose sinnes yee forgiue c. yet to the end he might shew and declare an vnity he ordayned but one chayre he confirmed by his authority the beginning of that vnity proceeding from one The same indeed or equall in all other thinges were the other Apostles with S. Peter indued with the same power and authority to wit before those wordes of
Tertul. de paenitent c. 9. Priests and to kneele to the dearely beloued of God which is nothing â—lâ— but kneeling downe to adore And the same Tertullian els where saith that they were Tertul. de pudicit c. 13. wont to licke vp the footesteps of euery one that past where he seemeth to allude to those wordes of the Prophet Isay cited Isa 49. v. 23. Isa 60. v. 4. a little aboue they shall licke vp the dust of thy seete and adore the steppes of thy feete Now if it be so that they licked the footestepeâ— of all Christians much more doubtlesse the footesteps of the supreme Bishop who receaued them into the Church and who at that tyme was called the blessed Pope as the same Tertullian witnesseth 11. Neyther doth this adoration derogate any thing from the honour of God or Christ but rather much more illustrate and set it forth for this honour is exhibited to the Bishop of Rome not for his owne holines or any other quality with which he is adorned as a priuate person but only for that authority and spirituall power which he receaued from Christ and which indeed properly appertayneth to God and to Christ and therefore in him and by him Christ whose person he representeth is honored and adored according to those words of Tertullian VVhen Tertul. de pâ—niteÌ„t ceâ—o therefore saith he thou stretchest thy selfe sorth to the knees of thy brethreÌ„ thou layest hold on Christ and makest thy supplication to Christ And this Caluin himselfe by the force of truth confesseth when he speaketh of the AdoratioÌ„ of the Church For expounding those wordes of the Prophet Isay they shall adore the steppes of thy feete or as he translateth they shall bow themselues downe to the plantes of thy feete thus he writeth Heere some man Calu in c. 60. Matth. v. 14. will aske whether this honour of which the Prophet speaketh be not too much and greater then is to be exhibited to the Church for to how our selues down and prostrate our selues are signes of that honour which no man ought to admit I answere this honour is not exhibited to the meÌ„bers but to the head to wit Christ who is adored in the Church so Caluin which also those words of God in the Apocalyps manifestly declare to be true I will make them adore thee before thy feete and they shall know that I haue loued thee for therefore is this honour exhibited to the supreme Bishop because God hath so exalted the Roman Sea and bâ—ene so liberall towards it which is a signe of exceeding great loue And heere hence it is that the same veneration is exhibited to all Bishops of Rome as well to the bad as to the good for they are not honored for their owne goodnes but for the office which Christ bestoweth vpon them As also they are called holy and most holy not for their Act. 28. v. 15. owne personall holynes but for the holines of Christ whose person and place they susteine vpon earth and for the holynes of the office which they receaue from God euen as S. Paul called Festus President of Iury very good not for any goodnes of his Baron ToÌ„ 1. anno 58. num 13. owne for he was an Infidel and a wicked man but in regard of his office for so the Presidents of Proninces were wont to be stiled as well noteth Baronius 12. Moreouer whereas in the Scripture feet signify diuine mission and vocation which is most ample in the Bishop of Rome no meruaile Rom. 10. v. 15. if greater veneration be exhibited to his feet it is to be obserued that there is a Crosse vpon his shoe which all kisse to giue vs to vnderstand that the honor is not exhibited to him but to Christ crucified whom he representeth 13. To conclude heere hence is easily solued that which our obiect of S. Peters refusing to be adored by Corneleus Act. 10. v. 25. 26. the Centuâ—ion for Cornelius adored not S. Peter in respect of Christ whose Vicar he was but in respect of himselfe whom he took to be some God as did the Licaonians Act. 10. v. 10. Hieron aduers Vigil ep 53. n. 12. iuxta edit Marian victorij thinke of Paul Barnabas so S. Hierome or surely they thought Peter to be more theÌ„ a maÌ„ as manifestly appareth by S. Peters answere Arise for I also am a man therfore Cornelius was to be admonished corrected for adoration is eyther good or bad according to the cause or reason for which it is exhibited Now the cause for which Catholikes exhibite the same to the Bishop of Rome is very good to wit the excellent power of Christ or rather Christ himselfe gouerning ruling his Church in his Vicar Act. 16. v. 26. and therfore this adoration is good and gratefull to God but the cause of Cornelius adoration was fond and false and therfore his adoration was naught and worthily reprehended 14. I know our Aduersaries often obiect that Pope Alexander the third did insolently trample vnder his feete Frederike the Emperour but this foolish fable is soundly and copiously refuted by Baronius citing the testimonies of such as were present and haue commited to writing all that passed in which there was nothing vnusuall but the Pope admited from Frederike the accustomed adoration He that desireth more concerning the kissing of the Popes feet may read Ioseph Stephâ—nus who hath written a whole booke therof it is sufficient for vs to haue briefly proued the same by many euident testimonies of holy Scripture CHAP. X. Of Generall Councells GENERAL Councells doe represent the whole body of the Catholike Church wherefore we will now speake a little of them for seeing that we haue already spoken of the head of the Church it remayneth we treat of the body therof But this we will do briefly For our Aduersaries now adaies graunt many thinges concerning this matter which in tymes past they denyed To the end therfore that the true state of this Controuersy may the better be vnderstood three thinges are to be considered which our Aduersaries hauing now learned by experience to be true do willingly graunt vnto vs. 2. The first is that these Councells are very profitable that the authority therof is not to be despised For seing that Hebr. vlâ— vers 17. the Apostle warneth vs to obey euery true Pastor much more are we bound to obey many assembled togeather For which cause our Aduersaries would also that we should all obey their synodicall assemblies Hereupon sayth Caluin Truly Calu. l. 4. Inst c. 9. sect 13. we do willingly graunt that if there happen debate about any doctrine there is no better nor surer remedy then if a Synod of true Bishops assemble togeather where the doctrine in controuersy may be discussed Thus he And euen naturall reason it selfe conuinceth this to be true as Caluin also confesseth For it is an easieâ— matter for many
Calu. l. 4â— Inst cap. 9. sect 13. acknowledge that there is no better or surer remedy to roote out and take away al heresies therfore eyther this is a certaine remedy or els there is none at all the which to affirme were to deny the prouidence of God and his loue to his Church 15. Moreouer that which our Aduersaries say to wit that the later Councels are not lawfull Assemblies because they haue not obserued due manner and forme is a false lye first because it doth not become euery priuate man to be iudge in this matter but it belongeth to the whole Church who hauing receyued for so many yeares all these as lawfull Councells we must not call them any more in question 16. And seing that our Aduersaries do imbrace and approue the six first Councels the lawfull forme to be obserued in Councells is to be fetched from them the which is exactly obserued in the later Councells as Baronius sheweth euidently in euery one of the first six Councells But Caluin acknowledgeth no Calu. c. 9. citato sect â— lawfull manner of any Synodicall assembly nor any such to be gathered togeather in the name of Christ but where all things are proued by Scripture only reiecting all Ecclesiasticall traditions but we haue already proued that the Traditions Goâ—t 1. c. 18. seq of the Church of God are as a principall and chiefest part of the word of God 17. Yea euen this was the only cause why S. Cyprian and so many other holy Byshops erred in the African Councells when they determined that all those who were christned by Heretikes should be baptized againe for they confirmed this their opinion very probably by many places of holy Scripture but they reiected the auncient tradition of the Lyrin lib. coÌ„tra Heraes c. 9. 10. S. Aug. Tom. 7. de baptism coÌ„tra Donatist l. 2. c. 7. in fine cap. 8. 9. S. Aug. Tom. 7. l. 3 de bapt coÌ„tra Donatist c. 4. l. 3. citato c. 2. 5. 6. 7. 8. 9. loan 14. â— 9. Church the which they knew very well was opposite to this error as though it had byn contrary to the holy Scriptures as S. Vincentius Lyrinensis declareth very well and before him S. Augustine in many places 18. And that which is more S. Augustine manifestly writeth that he had byn of S. Cyprians opinion by reason of those probable reasons which were deduced out of holy Scripture but that the whole Catholike Church had defined the contrary And as the same holy Father teacheth at large they most of all oppugned the custome of the Church which were in the same error with S. Cyprian obiecting among other thinges that place of the holy Scripture the which our Aduersaries now adayes obiect against vsâ— God saith I am the truth he doth not say I am the custome Vnto whome S. Augustine answereth very well that the custome of the Church is not opposite to Truth but it is euen Truth it selfe 19. Our Aduersaries arguments are of small account or moment Caluin bringeth in the example of Caiphas and of the Iewish Councell wherin Christ was condemned The same argument Beza Bez. in 1. Tim. 2. v. 25. also alledgeth But who doth not know that this was neyther a generall Councell whereunto Christ was not called nor any â—ther true belieuer nor lawfull in it selfe seing that it was not assembled in the name and authority of Christ who was then the supreme head of the visible and militant Church as also because it was called togeather against the true Church of God by the wicked and cursed Synagogue of the Iewes For that was the true Church which adhered vnto Christ and belieued in him but that other which was altogeather depriued had lost the true faith of Christ was rather a fit Church for Sathan and other infernall spirits And I meruaile truly that Caluin and Beza do alledge that Councell as true and lawfull which was assembled against Christ himselfe as also by those who were not true belieuers â—o 15. v. 22. Psal 117. v. 21. Isa 9. v. 9. 10. Isa 6. v. 14. Dan. â— v. 26. Mat. vlt. â— vlt. in Christ yea who were filthily stained with the most heynous synne of infidelity as Christ humselfe witnesseth but we willingly leaue such a Church and Councell to our Aduersaries 20. It was also manifestly foretould by the Prophet that Christ should not be receyued by the Iewes and that the Synagogue of the Iewes should then fall from Ioa. 14. v 16. Calu. c. 9. citato sect 8. S. Aug. ToÌ„ 6. l. 3. contra Maxim Arian Episc c. 14. Beza volu 2. Tract Theol. Tract 3. de pace Christianorum Eccles constit cirâ— fineÌ„ pag. 118. iuxta edit GeÌ„ an 1558. Calu. sect citato Rupel Confess Art 5. in fine her faith But the holy Scriptures teach the plaine contrary of the true Church of Christ to wit that Christ and his spirit shall remayne with her for euer 21. But neyther is that other argument which Caluin and Beza vse any better to wit that S. Augustine would not vrge the authority of the Councell of Nice against Maximinus the Arian For neyther can we vrge the authority of the new testament against the Iewes not because we haue any doubt thereof but because the Iewes do not admit the new Testament In the same manner when that Arian would not admit the Councell of Nice but did plainly reiect it S. Augustine should in vayne haue vrged the authority therof for otherwise it is well knowne that S. Augustine neuer had any doubt of the fayth explicated in the Councell of Nice the which euen our Aduersaries imbrace as the most true word of God 22. Such as desire to see any more concerning this controuersy of the Generall Councells let them read Bellarmine in his first second booke of the Church militant and Coccius in his first Tome the seauenth booke the 21. 22. article CHAP. XI Of the Authority of the auncient Holy Fathers NOw it remaineth we say somewhat of the auncient holy Fathers and of their writinges both because they were in tymes past the chiefest members of the true Church of Christ euen by the confession of our Aduersaries as also because in the particuler controuersies we shall often vse the testimonies authorities of the holy Fathers 2. We know indeed well inough that they were men and that they might haue erred but neyther are they Gods nor Angells who accuse them of their errors We know also that one or more of the sayd holy Fathers haue sometymes erred when they left the more common opinion of others 3. But we affirme this constantly that the auncient holy Fathers receiued by the Church of God haue neuer written any thing with a common and vnanime consent that is eyther contrary to the holy Scriptures or to any point of fayth 4. Moreouer out of the writings of the holy Fathers in foure diuers
manners some forcible and conuincing arguments may be taken 5. First out of the common consent of all or at the least of the most part without any contradiction at all For if they had all erred in a necessary point of saluation the whole auncient Church should also haue erred the which euen our Aduersaries Cap. 7. huius â—oÌ„t acknowledge to be false as we haue declared before 6. Secondly that promise of Christ Matth. vâ—t v. penuit vit wherby he assured vs that he would be alwayes preseÌ„t with his Church was properly made to the Pastors and Doctors of the same for he promised that he would be present with those whom he sent to baptize and preach to wit the Pastors of the Church 7. Thirdly Pastors and Doctors Ad Ephes 4. v 11. 12. 13. 14. were ordained by God in his Church as the Apostle witnesseth to the end that we be not carried about with euery wind of Doctrine but that we may continue in the vnity of sayth till we meet with Christ in the last day But if all the Pastors and Doctors of the Church could erre we might easily be carried away with many blastes of strange doctrines neyther could the vnity of fayth alwayes continue and in this manner God should haue prouided very badly for his Church that it should neuer erre 8. Finally if all the Pastors and Doctors of the Church should teach any doctrine contrary to fayth there should no sincere and true preaching of the word of God remayne in the Church seeing that only Pastors and Doctors are lawfully called to the preaching of the true fayth of God But without the sincere preaching of the Suprac 8. huius controu §. 15 word of God it is impossible that the Church of Christ should consist as euen our Aduersaries confesse and as we haue declared before 9. Secondly we take arguments out of the auncient holy Fathers as out of most faythfull and true witnesses of that fayth which in their tymes was preached in the Catholike Church For our Aduersaries acknowledge that in their tyme the true and sincere fayth of Christ was preached We therefore alledge them as witnesses of that fayth for if we do not belieue them who lieued at that time whom will we belieue but they were both eye witnesses and nothing suspected of falshood as S. Augustine declareth very well disputing against the Pelagians 10. Thirdly we take arguments out S. Aug. Tom. 7. cont IulianuÌ„ Pelag. l. 2. cap. vlt. of the holy Fathers as out of those Doctors whose writings haue byn receiued and approued by the auncient Church of God For it was wont to impugne and condeÌ„ne those writers who wrote any thing contrary to the true fayth least their writings might be hurtfull to the future Church and on the other side it approued their writings who taught the true fayth There is yet extant a Decree of the Vide Tâ— 2. Concil inter Decreta S. Gelasij Papae Roman Councell set forth almost a thousand two hundred yeares agoe concerning these writings They therfore who haue beene approued by the auncient Church are most worthily to be belieued because the primitiue Church as our Aduersaries confesse hath neuer erred in iudgement concerning matters of fayth 11. Eourthly we take arguments out of the holy Fathers as out of the most holy and learned men and Blessed Saints of God For eyther they had the sincere true fayth and if it be so we should imbrace the same or they had it not and if it be so they were not Saynts of God nor could they be acceptable vnto him as the Apostle testifyeth 12. By this very argument the Catholiks Socrat. l. 5. c. 10. Soâ—oÌ„ l 8. c. 12. historiae Eccles in tymes past ouercame the Arians for they vrged them to receiue the holy Fathers who wrote before Arius his tyme or they should excommunicate them as Socrates and Sozomenus do testify 13. And to this purpose serue very fitly those words of S. Augustine wherein S. Aug. Tom 7. contra Iuli â—â—â— Peâ—agianuÌ„ l. 2. c. vlt. he declareth what was the iudgment of the primitiue Church concerning this matter For thus speaketh S. Augustine to the heretiks of his time whiles he vrgeth them with the testimony and authority of the auncient Fathers who were before him They had saith he no regard eyther to our friendship or to yours neyther were they enemies to either of vs they are neyther angry with you nor with vs they were not moued with pitty and compassion on eyther side what they found in the Church that they hâ—ld what they had learned that they taught they deliuered to their Children that which they had receiued from their owne Fathers VVe pleaded in our cause against you before these iudges and yet by them our cause was ended long since neyther we nor you were so much knowne to them and yet we bring sorth their sentences giuen in our fauour against you VVe had not as yet begunne any combat with you and yet so long agoe they proclaymed our victory So farre S. Augustine 14. Finally Vincentius Lyrinensis a French man who liued at the same tyme with S. Augustine proueth the same very well by many reasons and examples throughout all that most learned booke the which he wrote against the prophane Nouelties of all heresies And we will conclude and end this Chapter of the authority of Vide prâ—sertim c. 4 40. eiusdeÌ„ libelli holy Fathers and this our whole disputation of the Church of God with the same words wherewith he ended that his golden booke For thus he writeth in the end of it If neyther the Apostolicall definitions nor ecclesiasticall decrees be to be violated wherby according to the most holy and vniforme consent of all antiquity all heretikes and lastly Pelagius Celestius and Nestorius for these were the last Heretiks that liued in Vincentius his tyme haue bin alwayes most iustly condemned it is necessary in truth that all those Catholikes who will heereafter proue and shew themselues to be the true and lawfull children of our holy mother the Catholike Church should adhere and vnite themselues stedfastely as also dy in the profession of that sacred saith of those holy Fathers lastly that they should abhorre detest banish and persecute all the prophane nouelties of all most wicked Heretikes Hither to S. Vincentius The end of the second Controuersy THE faults escaped in printing it may please the gentle Reader to correct them of his courtesy FINIS
belieue by faith are inuisible but by faith we belieue there is a Catholike Church as appeareth by the Apostles Creed therefore the Catholike Church is inuisible and not visible I answere that this is a weake argument albeit Calu. l. 4. â—nstit c. â— sect 1. in prinâ— Caluin also vseth it For if it were not it would proue that the holy Scripture were also inuisible because we belieue also the holy Scripture by faith yea it would also proue euen our Aduersaries Church to be as yet inuisible for they as yet belieue their Church by faith and yet they coÌ„fesse that their Church is now visible And truly if their Church had remayned stil inuisible they had neuer caused so many tumults in the Christian Common-wealth But certainly euen as in the holy Scriptures we see one thinge and belieue another we see the letters characters the which the Infidels also see but we belieue that the Scripture is most true in all thinges the which they do not belieue so we sâ— that the Church of Christ is extant the which also the Infidels do see for Turkes Iewes do very well know that there is a Pope and that there are Bishops Princes and Christian Nations but we belieue that this Church which we see is an holy Church is gouerned directed by the holy Ghost and that she cannot erre in matters of faith all which the Infidels do not belieue 3. The fifth argument None is in the Church but by faith but faith is inuisible therfore the Church also is inuisible I answere that this is a very weake consequence for otherwise we might reason thus None is man but by a reasonable soule but the soule of man indued with the vse of reason is inuisible therfore the whole man also is inuisible Also no Scripture is to be accounetd holy but by the authority of God but this authority is invisible therefore the Scripture also is inuâ—sible For it is not necessarie that a thing may be called visible that the chiefe part or reason thereof be visible but it sufficieth if any part therof be visible as manifestly appeareth in all visible substances for their chiefe partes to wit their substantiall matter and forme are thinges inuisible 4. Secondly I answere that the faith wherby a man is made a member of the visible Church is not only an interiour faith which is not to be seene but that which is euidently seene and declared by exteriour signes as for example by confessing publikely the said faith by receauing the Sacraments and such other exteriour acts The which is so true that this exteriour profession of our faith only without the interiour faith sufficeth that a man become a member of the visible Church as Bellarmine well proueth Bell. l. 3. de milit Eccl. c. â—0 seing that otherwise none could be certaine of his Prelate or Pastour because none can see the faith or mind oâ— another 5. Hence also it is that not only the predestinate and iust men are members of the visible Church but also such as be hypocrites and wicked men who professe their faith according to those wordes of Ioan. â—â— v. 2. Ibid. v. 6. Christ Euery branch in me not bearing fruit he will take it away And if any abide not in me he shal be cast forth by whcih wordes Christ sheweth that they also who doe not remayne in him that is to say those which are not predestinate and those which do not bring forth any fruit that is to say bad Christians are in him that is to say in his visible body which is the Church the which also almost all our Aduersaries confesse as we haue said before and Bellarmine proueth more at large 6. The sixt argument our Aduersaries Apoc. 12 v. â— 14. deduce out of the Apocalyps wherein it is said That a woman â—â—uested with the sunne which signifieth the true Church fled into the desert and remayned there for the space of 1260. dayes that is to say as our Aduersaries interprete it a thousand two hundred and sixty yeares Out of which they infer that the Church remayned inuisible as it were in the desert these thousand two hundred and sixty yeares last past I answere that this is a vicious argument for many reasons For first it is very absurd to thinke that the Church of Christ did ly hidden and invisible these thousand two hundred sixty yeares past For therupon it would ensue that the Church of Christ was inuisible then when it most florished was spread abroad ouer the whole world as for example in the tymes of S. Augustine Ambrose Hilary Athanasius Hierome Chrysostome Cyril c. Yea in the tyme also of all the auncient Councels the which our Aduersaries Confess Rupell Art 6. themselues do admit in their confession of faith For all these Fathers and ancient Councels haue byn within the space of the forsaid thousand two hundred and sixty yeares the which our Aduersaries do account from Pope Siluester till Luthers tyme wherefore this place of the Apoâ—â—lyps is not to be vnderstood of yeares but literally of daies only 7. Moreouer it is not certain that by this word desert is vnderstood any solitary place or such as is depriued of all the society or comfor of men For Primasius S. Prima in cap. 12. Apoc. Augustines scholler saith that by the foresayd word is signified the whole world the which also that desert signified through the which the Children of Israel Numer 14. v. 34. passed before they came to the land of Promise euen as by the sayd land of Promise was also signified the euerlasting lyfe Some others will haue the foresayd word desert to signfy a departure or forsaking of all sinnes and vices and all other pleasures of this world according to that saâ—ng of the Prophet Osee I will carry and lead her into the desert and I will speake vnto Osee v. 14. Psal 54. v. 8. her hart And that of Dauid Behould flying away I went farre off and I remayned in the desert 8. Lastly albeit we should graunt that this desert were some wyld or forsaken place yet neuâ—rthelesse it could not be gathered thereby that the Church of Christ eyther was or euer shal be inuisible For neyther this womaÌ„ which fled into the wildernesse signifieth the whole Church of Christ but some one famous Church the which Antichrist shall persecure most of all because it will strongly oppose it selfe against his impiety and wickednesse And in the end of the forsaid vision S. Iohn playnly affirmeth that the Dragon Apoc. â—2 v. 17. after the deliuery of that woman shall make warre against the rest of her seed who keep the commandmeÌ„ts of God and haue the testimony of Iesus Christ therfore besides that woman there wil be some out of the desert who will publikely professe the true faith of Christ against whom for that cause the Dragon will fight 9. But that we may now conclude